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THE CLEAN W l)F THE mmm 



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THE CHURCH OF GOD IN TYPE AND ANTITYPE, AND 
IN PROPHECY AND REVELATION. 



BY 



D. S. WARNER. 



Author of "Bible Proofs of a Second Work," ''Poems of Grace and Truth, 
"Salvation, Present, Perfect, Now or Never," etc.. 



A"ND 



H. M. HIGGLE, 



Author of " Two Works of Grace," " The Kingdom of God and the One Thousand 

Years' Reign," "Religious Discussion," "Bible Readings for 

Bible Students and for the Home and Fireside." 



''We behold ivondroiis things in thy law.'* 



1903: 

The (jospel Trumpet Publishing Co., 

MOUNDSVILLE, W. Va., U. S. A. 



THE LIBRARY OF 
CONGRESS, 

Two Copies- Received 

JUN 15 1903 

Copyright Entry 

CLASS o^ yxc N©, 
COPY B. 






Copyrighted, 1903, 
By Gospel Trumpei Publishing Co. 



IPREFACE 



Ever since I first read Bro. Warner 's manuscript on ^ ' The 
Cleansing of the Sanctuary," I have felt a deep desire to 
see the precious and valuable light contained therein, shed 
upon the public. It being one of the last, and deepest works 
written by this departed saint, I am sure it will be intensely 
interesting, and very instructive to the body of Christ. 
Since Bro. Warner's death, the light of truth has kept rapid- 
ly increasing, and many things that then seemed wrapped in 
mystery have since been made clear. This accounts for the 
necessity of revising the original manuscript. Bro. War- 
ner's death left the work far from complete. Feeling the 
hand of God upon me to this end, I, after much prayer, 
study, and hard labor, bestow the results upon the public 
without apology. As the reader will be interested to know 
just what part of the book was written by our departed 
brother, I will state that, beginning with the chapter, ^ ^ The 
New Covenant Sanctuary/' and ending with the heading, 
^ * Unchangeableness, ' ' of the church is what was written by 
Bro. Warner. The reader will observe that I have added 
about one-half more to the book than what was originally 
written. This book will be found to contain many precious 
and deep truths not clearly brought out in any book yet 
published. A glance at the table of contents will give you 
a faint idea of the value of the precious jewels of truth con- 
tained in this work. With much holy love to all, 

I am your sanctified brother in Christ, 

H. M. Higgle. 



TABLE OF CONTENTS. 



PAGE. 

1. Preface 8 

2. The First Covenant Sanctuary 9 

a. The Destruction of Solomon 's Temple and Its Re- 
building under Zerubbabel 17 

1. The First Decree 20 

2. The Second Decree 22 

3. The Third Decree 22 

4. The Fourth Decree 23 

h. The Defiling of Zerubbabel's Temple by the "Lit- 
tle Horn ' ' of Daniel 8, and Its Cleansing at the 
End of 2,300 Days 23 

c. The Rebuilding of the Temple by Herod, and Its 
Final Destruction— the End of the Worldly 
Sanctuary 47 

3. The New Covenant Sanctuary 74 

a. The Adventist Theory 74 

h. What is the Sanctuary of tlie New Covenant?. . . 93 
c. The Sanctuary of the First Covenant as a Type 
or Figure 98 

1. The Court 101 

2. First and Second Vail 102 

3. The Golden Pillars 105 

4. The Holy and Most Holy Place 107 

5. The Brazen Altar 115 

6. The Laver and Sea 116 

7. Table of the Shew-bread . 120 

8. The Golden Candlestick 120 

9. The Golden Altar 123 

10. The Ark of the Covenant 127 

11. The Mercy Seat, and Cherubims of Glory . 128 

12. The Golden Pot of Manna 143 

13. Aaron's Rod That Budded 150 

14. The Vessels of the Temple 153 

15. The High Priest of Our Profession 156 

16. How and When Christ Became Priest .... 158 

17. When Did Christ Begin His Priestly Minis- 
tration? 160 



Table of Contents.— Continued. 

18. The Lower Order of Christ's Priesthood and 
Its Effects 164 

19. How and When He Entered the Holiest . . . 167 

20. Our Royal Priest 180 

21. The Royal Priesthood 184 

22. When Was the Way into the Holiest Made 
Known to the Church? 207 

d. The Church Proved to be the Sanctuary by the 

Prophets 211 

e. The True Temple of God 220 

/. Does God Dwell in His Church on Earth! 224 

4. The Primitive Church 230 

a. Divinity 230 

h. Organization 235 

c. Visibility 236 

d. Oneness 239 

e. Unity 244 

/. Universality 264 

g. Exclusiveness 265 

'h. Holiness 268 

i. Unchangeableness 273 

j. Indestructibility 276 

5. The Conquests and Victories of the Church of God as 

Portrayed in Prophecy and Revelation 280 

a. Over Sin, Death, and Satan, the Prince of Dark- 
ness 281 

h. Paganism under the Roman Power 283 

c. Popery 311 

d. Protestantism 375 

e. Downfall of Spiritual Babylon 390 

/. Gog and Magog, or the Final Conflict 411 

6. The Abomination of Desolation 423 

7. The Cleansing of the Sanctuary 435 

8. The Daily Sacrifice 444 

9. The Book Sealed with Seven Seals 448 

10. The Eternal Home of the Church 465 

11. The Final and Eternal Doom of the Beast 484 



Triie First Covenant Sandttiary. 



A sanctuary denotes a place set apart, or separated. In 
Scripture it signifies a sacred or holy house, separated and 
set apart for the dwelling place of God, and a place of serv- 
ice and sacrifice unto him. It was his original plan, before 
the foundation of the world, to have a pure and holy people 
to serve him here upon earth. Accordingly we read that 
^'he hath chosen us in him before the foundation of the 
world, that we should be holy and without blame before him 
in love. ' ' Eph. 1 : 4. God had designed to make the human 
heart his sanctuary upon earth; but through the fall the 
whole human family became corrupted by sin, for ^*by one 
man sin entered into the world, and death by sin : and so death 
passed upon all men, for that all have sinned. ' ' By nature 
mankind were children of wrath. The human heart was 
deceitful above all things, and desperately wicked. Its 
thoughts and imaginations were only evil continually. It 
is also true that the legal sacrifices were not able to make 
a full atonement, were not able to purify the soul of man 
from sin: ^^For it is not possible that the blood of bulls 
and of goats should take away sins. ' ' Nay ; those sacrifices 
which they offered year by year continually could not make 
the comers thereunto perfect. See Heb. 10 : 1. This being 
true, it was impossible for God to dwell in the human soul. 
The place of his sanctuary must be holy, and since all man- 
kind were defiled and guilty before God, he could not dwell 
in their sinful hearts. Yet he desired to be among his people. 

When he chose Israel for his peculiar people, and separated 
them unto himself, he desired to be with them. Thus it came 
to pass that God ordered Moses to build him a sanctuary, 



10 THE CLEANSING OF THE SANCTUABY. 

and sanctify it for his dwelling place. ' ' And the Lord spake 
unto Moses, saying : . . . And let them make me a sanctuary ; 
that I may dwell among them. According to all that I show 
thee, after the pattern of the tabernacle, and the pattern of 
all the instruments thereof, even so shall ye make it." Ex. 
25 : 8, 9, ' ' The first covenant had also ordinances of divine 
service, and a icorldly sanctuary/' Heb. 9:1. This taber- 
nacle was the place of God 's residence as king of Israel, and 
he filled it with his glory. ' ' Then a cloud covered the tent 
of the congregation, and the glory of the Lord filled the 
tabernacle. And Moses was not able to enter into the tent 
of the congregation, because the cloud abode thereon, and 
the glory of the Lord filled the tabernacle." Ex. 40: 34, 35. 
Here is where the Jews offered their sacrifices and wor- 
shiped God. This building was constructed with extraordi- 
nary magnificence, and at a prodigious expense, so that it 
might be in some measure suitable to the dignity of the 
Great King of heaven, for whose palace it was designed ; and 
to the value of those spiritual and eternal blessings, of which 
it was designed as a type or emblem. 

The value of the gold and silver alone, used for this work, 
was immense, about £182,568 in English coin. See Ex. 
38 : 24, 25. The building or tent was about 55 ft. long, 18 
broad, and 18 high. As to its construction, see Ex. 26: 
18-29 ; 36 : 23-34. This sacred tent was divided into two 
apartments or rooms, by means of four pillars of shittim 
wood overlaid with gold. These stood in sockets of silver. 
Ex. 36 : 36. On these pillars was hung a vail. Ex. 26 : 
31-36. There was also an outer vail— the first vail, or door. 
Ex. 36 : 37, 38. There were no windows in this tent ; hence, 
a lamp was kept burning continually. There was also a 
court which surrounded this house. A further description 
of this worldly sanctuary and its furniture is fully given in 



THE FIRST COVENANT SANCTUARY. 11 

the following chapter, where all its types are considered. 

This tabernacle was reared up the first day of the first 
month of the second year after the Israelites left Egypt. 
Ex. 40 : 17. When erected, it was anointed, together with 
its furniture, with holy oil (Ex. 40:9-11), and sanctified 
with blood. Heb. 9 : 21. When the King of heaven entered 
it, he sanctified it with his glory. This tabernacle was so 
constructed as to be taken to pieces and put together again, 
when occasion demanded it. It was designed to accompany 
the children of Israel in their journeys through the wilder- 
ness, until they entered the promised land. It will be seen 
in Numbers 4, that when the children of Israel moved 
from place to place the Levites took down the tent and 
carried it with them. Wherever they camped they pitched 
it in their midst. After Israel became settled in their land, 
and God had given them rest from their enemies, David de- 
sired to build a house for God's dwelling place. This desire 
he expressed to Nathan, in the following words : ' ' See now, 
I dwell in an house of cedar, but the ark of God dwelleth 
within curtains." 2 Sam. 7: 1, 2. Up to this time God had 
no settled house for his sanctuary, but ^'walked in a tent 
and in a tabernacle. ' ' ver. 6. Yet God had not complained, 
nor found fault, ver. 7. 

But when the children of Israel were now planted in the 
promised land, and God had fulfilled the covenant made 
to their fathers unto them, and chosen Jerusalem for his 
habitation, David desired a house to be built for his sanctu- 
ary. While David himself was not permitted to build this 
house, God made him the following promise: ^'And when 
thy days be fulfilled, and thou shalt sleep with thy fathers, 
I will set up thy seed after thee, which shall proceed out 
of thy bowels, and I will establish his kingdom. He shall 
build an house for my name. ' ' 2 Sam. 7 : 12, 13. This was 



12 THE CLEANSING OF THE SANCTUARY. 

fulfilled in Solomon, who built the first temple at Jerusalem. 
Much of the material for this great house was prepared 
before David's death, and the pattern was given him from 
God. 1 Chr. 28 : 19. The outline of the inner real house of 
God was similar to that of the original tabernacle pitched 
by Moses. The utensils for the sacred service were also 
the same as those used in the tabernacle, only several of 
them were larger, in proportion to the more spacious edifice 
to which they belonged. We will here insert the entire ac- 
count of the building of this house by king Solomon. 

^ ' Then Solomon began to build the house of the Lord at 
Jerusalem in mount Moriah, where the Lord appeared unto 
David his father, in the place that David had prepared in 
the threshingfloor of Oman the Jebusite. And he began to 
build in the second day of the second month, in the fourth 
year of his reign. Now these are the things wherein Solo- 
mon was instructed for the building of the house of God. 
The length by cubits after the first measure was threescore 
cubits, and the breadth twenty cubits. And the porch that 
was in the front of the house, the length of it was according 
to the breadth of the house, twenty cubits, and the height 
was an hundred and twenty : and he overlaid it within with 
pure gold. And the greater house he ceiled with fir tree, which 
he overlaid with fine gold, and set thereon palm trees and 
chains. And he garnished the house with precious stones 
for beauty : and the gold was gold of Parvaim. He overlaid 
also the house, the beams, the posts, and the walls thereof, 
and the doors thereof, with gold; and graved cherubims 
on the walls. And he made the most holy house, the length 
whereof was according to the breadth of the house, twenfy 
cubits, and the breadth thereof twenty cubits : and he over- 
laid it with fine gold, amounting to six hundred talents. 

'*And the weight of the nails was fifty shekels of gold. 



THE FIEST COVENANT SANCTUARY. 13 

And he overlaid the upper chambers with gold. And in the 
most holy house he made two cherubims of image work, 
and overlaid them with gold. And the wings of the cheru- 
bims were twenty cubits lon^: one wing of the one cherub 
was five cubits, reaching to the wall of the house ; and the 
other wing was likewise ^ve cubits, reaching to the wing of 
the other cherub.- And one wing of the other cherub was 
five cubits, reaching to the wall of the house: and the 
other wing was five cubits also, joining to the wing of the 
other cherub. The wings of these cherubims spread them- 
selves forth twenty cubits ; and they stood on their feet, and 
their faces were inward. And he made the vail of blue, and 
purple, and crimson, and fine linen, and wrought cherubims 
thereon. Also he made before the house two pillars of 
thirty and ^ve cubits high, and the chapiter that was on 
the top of each of them was ^ve cubits. And he made chains, 
as in the oracle, and put them on the heads of the pillars; 
and made an hundred pomegranates, and put them on the 
chains. And he reared up the pillars before the temple, 
one on the right hand, and the other on the left ; and called 
the name of that on the right hand Jachin, and the name 
of that on the left Boaz. 

^^ Moreover, he made an altar of brass, twenty cubits the 
length thereof, and twenty cubits the breadth thereof, and 
ten cubits the height thereof. Also he made a molten sea 
of ten cubits from brim to brim, round in compass, and 
five cubits the height thereof ; and a line of thirty cubits 
did compass it round about. And under it was the simili- 
tude of oxen, which did compass it round about; ten in a cubit, 
compassing the sea round about. Two rows of oxen were 
cast when it was cast. It stood upon twelve oxen, three 
looking toward the north, and three looking toward the 
west, and three looking toward the south, and three looking 



14 THE CLEANSING OF THE SANCTUARY. 

toward the east : and the sea was set above upon them, and 
all their hinder parts were inward. And the thickness of it 
was an handbreadth, and the brim of it like the work of the 
brim of a cup, with flowers of lilies: and it received and 
held three thousand baths. He made also ten lavers, and 
put Rve on the right hand, and Rve on the left, to wash in 
them: such things as they offered for the burnt offering 
they washed in them ; but the sea was for the priests to wash 
in. And he made ten candlesticks of gold, according to 
their form, and set them in the temple, five on the right 
hand, and five on the left. He made also ten tables, and 
placed them in the temple, ^ve on the right side, and five 
on the left : and he made an hundred basons of gold. 

^'Furthermore he made the court of the priests, and the 
great court, and doors for the court, and overlaid the doors 
of them with brass. And he set the sea on the right side of 
the east end, over against the south. And Huram made the 
pots, and the shovels, and the basons. And Huram finished 
the work that he was to make for king Solomon for the house 
of God: to wit, the two pillars, and the pommels, and the 
chapiters which were on the top of the two pillars, and 
the two wreaths to cover the two pommels of the chapiters 
which were on the top of the pillars ; and four hundred pome- 
granates on the two wreaths; two rows of pomegranates 
on each wreath, to cover the two pommels of the chapiters 
which were upon the pillars. He made also bases ; and lavers 
made he upon the bases ; one sea, and twelve oxen under it. 
The pots also, and the shovels, and the fleshhooks, and all 
their instruments, did Huram his father make to king Solo- 
mon, for the house of the Lord of bright brass. In the 
plain of Jordan did the king cast them, in the clay ground 
between Succoth and Zeredathah. 

''Thus Solomon made all these vessels in great abun- 



THE FIRST COVENANT SANCTUARY. 15 

dance : for the weight of the brass could not be found out. 
And Solomon made all the vessels that were for the house 
of God, the golden altar also, and the tables whereon the 
shew-bread was set; moreover -the candlesticks with their 
lamps, that they should burn after the manner, before the 
oracle, of pure gold; and the flowers, and the lamps, and 
the tongs, made he of gold, and that perfect gold; and the 
snuffers and the basons, and the spoons, and the censers, 
of pure gold: and the entry of the house, the inner doors 
thereof for the most holy place, and the doors of the house 
of the temple were of gold. 

^'Thus all the work that Solomon made for the house of 
the Lord was finished : and Solomon brought in all the things 
that David his father had dedicated ; and the silver and the 
gold, and all the instruments, put he among the treasures 
of the house of God. Then Solomon assembled the elders 
of Israel, and all the heads of the tribes, the chief of the 
fathers of the children of Israel, unto Jerusalem, to bring 
up the ark of the covenant of the Lord out of the city of 
David, which is Zion. 

"Wherefore all the men of Israel assembled themselves 
unto the king in the feast which was in the seventh month. 
And all the elders of Israel came ; and the Levites took up 
the ark. And they brought up the ark and the tabernacle 
of the congregation, and all the holy vessels that were in the 
tabernacle, these did the priests and the Levites bring up. 
Also king Solomon, and all the congregation of Israel that 
were assembled unto him before the ark, sacrificed sheep 
and oxen, which could not be told nor numbered for multi- 
tude. And the priests brought in the ark of the covenant 
of the Lord unto his place, to the oracle of the house, into 
the most holy place, even under the wings of the cherubims. 
For the cherubims spread forth their wings over the place 



16 THE CLEANSING OF THE SANCTUAHY. 

of the ark, and the chembims covered the ark, and the staves 
thereof above. And they drew out the staves of the ark, 
that the ends of the staves were seen from the ark before 
the oracle, but they were not seen without. And there it 
is unto this day. There was nothing in the ark, save the 
two tables which Moses put therein at Horeb, when the 
Lord made a covenant with the children of Israel, when they 
came out of Egypt. 

''And it came to pass, when the priests were come out of 
the holy place; (for all the priests that were present were 
sanctified, and did not then wait by course ; also the Levites, 
which were the singers, all of them of Asaph, of Heman, 
of Jeduthun, with their sons and their brethren^ being ar- 
rayed in white linen, having cymbals and psalteries and 
harps, stood at the east end of the altar, and with them an 
hundred and twenty priests sounding with trumpets;) it 
came even to pass, as the trumpeters and singers were as 
one, to make one sound to be heard in praising and thanking 
the Lord; and when they lifted up their voice with the 
trumpets and cymbals and instruments of music, and praised 
the Lord, saying. For he is good; for his mercy endureth 
forever: that then the house was filled with a cloud, even 
the house of the Lord; so that the priests could not stand 
to minister by reason of the cloud : for the glory of the Lord 
had filled the house of God. ' ' 2 Chr. 3, 4, 5 chapters. 

In chapter six we have an account of the dedication of 
this temple by king Solomon. 

''Now when Solomon had made an end of praying, the 
fire came down from heaven, and consumed the burnt offer- 
ing and the sacrifices; and the glory of the Lord filled the 
house. And the priests could not enter into the house of 
the Lord, because the glory of the Lord had filled the Lord's 
house. And when all the children of Israel saw how the 



THE FIKST COVENANT SANCTUARY. 17 

fire came down, and the glory of the Lord upon the house, 
they bowed themselves with their faces to the ground upon 
the pavement, and worshiped, and praised the Lord, saying^ 
For he is good ; for his mercy endureth forever. Then the 
king and all the people offered sacrifices before the Lord. ' ' 
2Chr. 7:1-4. 

Thus we have given at some length the account of the 
building of the temple, or sanctuary of the Lord at Jerusa- 
lem. How God filled it with his glory, and the fire from 
heaven consumed the burnt off'ering and sacrifices. That 
ancient structure was but a shadow, a figure of a greater 
and more perfect temple, adorned with the beautiful grace 
of holiness. Thank God ! in this latter temple our soul has 
found a place of rest. We will now briefly trace the history 
of that worldly sanctuary with its destructions, and defile- 
ments, its cleansings, and rebuildings, until we finally reach 
its end, as the sanctuary of the Lord, when Christ expired 
upon the cross, and its final destruction and overthrow by 
the Roman armies in A. D. 70. 

THE DESTRUCTION OF SOLOMON 's TEMPLE, AND ITS REBUILDING 
UNDER ZERUBBABEL. 

The pristine splendor and glory of the temple lasted but 
thirty-three years, when it was plundered by Shishak, king 
of Egypt. 1 Kin. 14:25, 26; 2 Chr. 12:9. As long as 
Israel obeyed the Lord, and walked according to his com- 
mandments, he was pleased to dwell among them; and as 
long as he dwelt in their midst their enemies could not pre- 
vail against them. It would have been utterly impossible for 
the heathen to have entered the temple to defile or destroy it 
as long as the presence of the Lord filled it. But the Jews 
rebelled against God, and went into idolatry, until God had 
to forsake them. For example, during the reign of Reho- 



18 THE CLEANSING OF THE SANCTUART. 

boam the cliildren of Jiiclali and Israel did evil in the siglit of 
the Lord. ''Foi' they also built them high places, and ima- 
ges, and groves, on every high hill, and under every gi'een 
tree. And there were also Sodomites in the land : and they 
[Judah and Israel] did according to all the ahominations 
of the nations which the Lord cast out before the children of 
Israel. ' ' 1 Kin. II- : 23, 24. This greatly displeased the 
Lord, insomuch that he moved out of his house and left it 
desolate. As soon as this occurred, Shishak, king of Egypt, 
came against Jerusalem, and he took away the treasures of 
the house of the Lord. 

From this time the Jews were subject to more or less wars 
and pillages from the heathen, until at length they became 
so corrupt that they themselves polluted the house of God. 
2 Chr. 36 : 14-16. At this time Babylon was the ruling king- 
dom of the world, with Nebuchadnezzar, in the prime of life, 
bold, vigorous, and accomplished, seated upon its throne. 
He marched his legions to Jenisalem, hemmed in the city, 
destroyed the house of God, broke down the wall, and left 
the city a heap of ruins. He carried all the vessels of the 
house of God to Babylon and put them in the heathen temple. 
All the children of Israel who had escaped the sword were 
carried captive into Babylon. An account of this is given 
in 2 Kings 25:1-11; 2 Chronicles 36:1-20. Babylon 
at this time was the greatest city of the world. Surrounded 
by a wall three hundred and fifty feet high, and eighty-seven 
feet thick, with its hanging gardens, its luxuriant pleasure 
grounds, its magnjficient buildings, and the river Euphrates 
flowing through its midst, it was a wonderment to all nations. 
Such was ''The glory of kingdoms, the beauty of the Chal- 
dees ' excellency, ' ' when Daniel and the Hebrew captives 
entered its impregnable walls to serve for seventy years in 
its gorgeous palaces. There the children of Israel, oppressed 



THE FIRST COVENANT SANCTUARY. 19 

more than cheered by the glory and prosperity of the land of 
their captivity, hung their harps upon the willows of the 
sparkling Euphrates, and wept when they remembered Zion. 

*^By the rivers of Babylon, there we sat down, yea, we 
wept, when we remembered Zion. We hanged our harps 
upon the willows in the midst thereof. For there they that 
carried us away captive required of us a song; and they 
that wasted us required of us mirth, saying. Sing us one of 
the songs of Zion. How shall we sing the Lord's song in a 
strange land! If I forget thee, Jerusalem, let my right 
hand forget her cunning. If I do not remember thee, let my 
tongue cleave to the roof of my mouth ; if I prefer not Jeru- 
salem above my chief joy. Remember, O Lord, the children 
of Edom in the day of Jerusalem; who said. Ease it, rase it, 
even to the foundation thereof. daughter of Babylon, 
who art to be destroyed; happy shall he be that rewardeth 
thee as thou hast served us. Happy shall he be that taketh 
and dasheth thy little ones against the stones. " Psa. 137 : 1-9. 

Such was the distress of Israel in their captivity. Such 
was the calamity which befell this people because they dis- 
obeyed God. Israel was a type of the New Testament 
church. Her captivity in Babylon was typical of the cap- 
tivity of the true Israel in spiritual Babylon during a greater 
part of the Christian era. Many great events occurred 
during those seventy years of captivity. Nebuchadnezzar 
had a dream of earthly kingdoms, and the everlasting king- 
dom of heaven, which was interpreted by Daniel, who was 
made ruler over the whole province of Babylon. Dan. 2. 
The Hebrew children were delivered from the fiery fur- 
nace. Dan. 3. King Nebuchadnezzar was driven from men, 
and dwelt with the beasts of the earth seven years. Dan. 4. 
The Medes and Persians conquered Babylon and took tlie 
kingdom. Dan. 5. Daniel was delivered out of (lie lion's 



20 THE CLEANSING OF THE SANCTUARY. 

den. Dan. 6. Daniel received great visions and revelations. 
Dan. 7, 8, 11, 12 chapters. Thus we see that God honored 
his people, and favored them during the years of their op- 
pression. He also brought judgment upon their oppressors, 
and made their proud city a perpetual desolation. Long be- 
fore her fall, the prophet Isaiah foretold it in the following- 
words: "And Babylon, the glory of kingdoms, the beauty of 
the Chaldees' excellency, shall be as when God overthrew 
Sodom and Gomorrah. It shall never be inhabited, neither 
shall it be dwelt in from generation to generation: neither 
shall the Arabian pitch tent there ; neither shall the shepherds 
make their fold there. But wild beasts of the desert shall 
lie there : and their houses shall be full of doleful creatures : 
and owls shall dwell there, and satyrs shall dance there. 
And the wild beasts of the islands shall cry in their desolate 
houses, and dragons in their pleasant palaces : and her time is 
near to come, and her days shall not be prolonged.'^ Isa. 13 : 
19-22. 

All this came upon that city. In Jeremiah 50th and 51st 
chapters will be found a clear prophecy of the downfall of 
Babylon and the return of Israel to Zion, or Jerusalem. 

The first decree. The captivity began 606 B. C. and 
ended 536 B. C. In that year Cyrus, king of Persia, re- 
ceived a charge from the God of heaven to build the house 
of God at Jerusalem. He made a decree to the Jews, giving 
them permission to return to Jerusalem to rebuild the tem- 
ple. Ezra 1 : 1-11 ; Ezra 6:3. In that year 42,360 Jews 
returned with Zerubbabel to rebuild the house of God. See 
Ezra 2 : 1-70 ; 3:1-7; Neh. 7 : m. In the second year of 
their return Zerubbabel laid the foundation of the temple. 
Ezra 3:8-10. The exclamations of joy, which Israel ut- 
tered when the foundation was laid, are recorded in the fol- 
lowing words: "And they sang together by course in 



THE FIKST COVENANT SANCTUARY. 21 

praising and giving thanks unto the Lord; because he is 
good, for his mercy endureth forever toward Israel. And all 
the people shouted with a great shout, when they praised the 
Lord, because the foundation of the house of the Lord was 
laid. But many of the priests and Levites, and chief of the 
fathers, who were ancient men, that had seen the first 
house, when the foundation of this house was laid before 
their eyes, wept with a loud voice ; and many shouted aloud 
for joy; so that the people could not discern the noise of 
the shout of joy from the noise of the weeping of the people : 
for the people shouted with a loud shout, and the noise was 
heard afar of.'' Ezra 3:11-L3. 

This return of Israel from Babylonish captivity is cer- 
tainly a type of our return to Zion from the captivity in 
^'Mystery Babylon the great, the mother of harlots and 
abominations of the earth. ' ' liev. 17:5; 18 : 1-5. At that 
time fleshly Israel went to literal Zion, or Jerusalem, weep- 
ing for joy. Jer. 50 : 4, 5 ; Jer. 31 : 1-9. And just so in these 
last days, spiritual Israel— the church— is returning, and 
coming to spiritual Zion '^with songs and everlasting joy 
upon their heads. ' ' Isa. 35 : 10. And just as they laid the 
foundation amid loud shoutings of joy, so we to-day build 
upon the everlasting rock, the sam^e foundation upon which 
the saints of yore were built; and as a result we cry aloud 
and shout his praise for joy. 

By reading Ezra 5 it will be seen that the enemies of Israel 
caused them much trouble, and finally the work ceased. But 
in the second year of the reign of Darius, king of Persia, 
the prophets Haggai and Zechariah, prophesied unto the 
Jews that were in Judah and Jerusalem, in the name of the 
God of Israel, even unto them. Ezra 5:1. See also Hag. 
1st and 2nd chapters, and Zech. 1st and 2nd chapters. So 
Zerubbabel rose up with the Jews, and began in earnest to 



22 THE CLEANSING OF THE SANCTUAKY. 

build the house of God : ^ ' and with them were the prophets 

of God helping them. ' ' Ezra 5 : 2. Here they went to work 

under divine inspiration, and ''the eye of their God was 

upon them," that their enemies ''could not cause them to 

cease, ' ' and the work ' ' goeth fast on, and prospereth in their 

hands." ver. 5, 8. When asked who commanded them to 

build this house, they answered: "We are the servants of 

the God of heaven and earth, and build the house that was 

builded these many years ago, which a great king of Israel 
builded and set up." ver. 11. 

How beautiful and wonderful the types of the old dispen- 
sation! This whole work was a clear type of the present 
great reform. In the beginning of the present reformation, 
the enemies of the Lord greatly hindered. It seemed many 
times that all efforts were frustrated. But, tliank God ! the 
prophets of the Lord rose up and began ' ' blowing the trum- 
pet in Zion, ' ' sounding an alarm in the holy mountain, and 
hundreds and thousands rose up and began to build "in the 
temple of the Lord " (Zech. 6: 15), and it "groweth unto an 
holy temple. ' ' The eye of the Lord is upon us, and the work 
goeth on fast. Thank God! All hell can not hinder. We 
are building in the same house a great King set up many 
years ago ; namely, "the house of God, which is the church." 
The Second Decree. King Darius made a decree 519 B. C. 
for the speedy prosecution of the work until the house of 
God should be finished. Ezra 6 : 1-12. Under this decree 
the temple was completed. At its dedication the Jews offered 
one hundred bullocks, two hundred rams, and four hundred 
lambs ; and for a sin offering twelve he goats. Ezra 6 : 15-19. 
The Third Decree. In 457 B. C. king Artaxerxes made a 
decree to Ezra, a mighty priest of the law. Ezra 7 : 1-13. 
Among other things, the object of this decree was to beauti- 
fy the house of the Lord, and an unlimited amount of treas- 



THE FIEST COVENANT SANCTUARY. 23 

ure was granted for this purpose. He was granted the privi- 
lege to do whatever else seemed good nnto him. It empow- 
ered him to ordain laws, set magistrates and judges, and 
execute punishment, even unto death; in fact, it was the 
command to restore the Jewish state, civil and ecclesiastical, 
according to their law and ancient customs. It was to restore 
Jerusalem. Ezra 7 : 11-28. Ezra understood this decree 
to include the rebuilding of Jerusalem. Ezra 9:9. It is 
the one referred to in Daniel 9 : 25. Ezra went up to Jeru- 
salem and wrought a great reform among the Jews. All 
that he accomplished is not recorded in his book. 

The Fourth Decree. In 445 Nehemiah went up to Jeru- 
salem by permission of king Artaxerxes. Neh. 2 : 1-20. His 
work was principally rebuilding the walls, etc. He reigned 
over Jerusalem about twelve years. Thus we give in brief 
a history of the destruction of Solomon's temple and its 
rebuilding under Zerubbabel. 

THE DEFILING OF ZEEUBB ABEl/s TEMPLE BY THE '^LITTLE 
HOEn'^ OF DANIEL 8. 

While Daniel was a captive in Babylon he received the 
remarkable vision recorded in this chapter. ''In the third 
year of the reign of king Belshazzar a vision appeared unto 
me, even unto me Daniel, after that which appeared unto me 
at the first. And I saw in a vision; and it came to pass, 
when I saw, that I was at Shushan in the palace, which is 
in the province of Elam; and I saw in a vision, and I was 
by the river of Ulai. Then I lifted up mine eyes, and saw, 
and, behold, there stood before the river a ram which had two 
horns: and the two horns were high; but one was higher 
than the other, and the higher came up last. I saw the raon 
pushing westward, and northward, and southward; so that 
no beasts might stand before him, neither was tlieir any 



24 THE CLEANSING OF THE SANCTUARY. 

that could deliver out of his hand ; but he did according to 
his will and became great. " Dan. 8 : 1-4. 

In the interpretation Gabriel informed Daniel that this 
ram with two horns represented ''the kings of Media and 
Persia." ver. 20. This kingdom was composed of two na- 
tionalities represented by the two horns. "But one was 
higher than the other, and the higher came up last. ' ' This 
was the Persian division. At first it was but an ally to the 
Medes, but afterward became the ruling element in the 
kingdom. The different directions which it was seen push- 
ing, denote the directions in which the Medes and Persians 
carried their conquests. No earthly power could stand be- 
fore tliem while they were marching to the exalted position 
to which the providence of God had summoned them. They 
ruled over one hundred and twenty-seven provinces. 
Esther 1:1. 

''And as I was considering, behold, an he goat came from 
the west on the face of the whole earth, and touched not 
the ground: and the goat had a notable horn between his 
eyes. And he came to the ram that had two horns, which 
I had seen standing before the river, and ran unto him in 
the fury of his power. And I saw him come close unto the 
ram, and he was moved with choler against him, and smote 
the ram, and brake his two horns: and there was no power 
in the ram to stand before him, but he cast him down to 
the ground, and stamped upon him: and there was none 
that could deliver the ram out of his hand. ' ' Dan. 8:5-7. 

Said the angel to Daniel: "The rough goat is the king 
[kingdom] of Grecia." ver. 21. Grecia lay west of Persia; 
hence, came from the west. The great horn between the 
eyes of this goat, we are told, "is the first king." ver. 21. 
This was Alexander the Great. Verses 6 and 7 give a clear 
account of the overthrow of the Persian empire by this 



THE FIRST COVENANT SANCTUARY. 25 

general. The conquests of Alexander have no parallel in 
historic annals. It seems he conquered the whole world. 
It lay prostrate at his feet. But we are told that when this 
goat kingdom waxed very great, and strong, "The great 
horn was broken ; and for it came up four notable ones to- 
ward the four winds of heaven." ver. 8. This refers to 
Alexander's death when in the prime of life. Although 
he had conquered the world, he failed to conquer himself. 
He died a drunken sot. Well did Solomon say: "He that 
ruleth his spirit is greater than he which taketh a city." 
The four notable horns which came up in his stead are 
interpreted to be "four kingdoms," which were to "stand 
up out of the nation, but not in his power." ver. 22. 

At the death of Alexander it seemed for a short time that 
the kingdom would fall to pieces, but it soon consolidated 
into four divisions. Within fifteen years it was divided 
among his four leading generals. Cassander had Macedonia 
and Greece in the west; Lysimachus had Thrace and the 
parts of Asia on the Hellespont and Bosporus in the north; 
Ptolemy received Egypt, Lydia, Arabia, Palestine, and 
Celo Syria in the south; and Seleucus had Syria and all 
the rest of Alexander's dominions in the east. These four 
divisions may be named, Macedonia, Thrace, Syria, and 
Egypt. "And out of one of them came forth a little lioin, 
which waxed exceeding great, toward the south, and toward 
the east, and toward the pleasant land. ' ' ver. 9. 

A mistake has been made in the past in confounding 
this little horn with that of chapter seven. The little horn 
brought to view in chapter seven, came up out of the fourth 
beast (liome) ; came up among his ten horns, and subdued 
three. This can only refer to po])ery. But it will be seen 
that the little horn here brought to view came out of one of 
the four divisions of Grecia. This can not be popery, nor 



26 THE CLEANSING OF THE SANCTUARY. 

yet Imperial Rome, as neither of these came out of Grecia. 
You may search all through the archives of histor}:^, but 
you can not trace popery, nor the imperial head of the 
Roman empire, to Greece. Even the family of Agustus 
Caesar was not of Greek descent. Therefore we must look 
elsewhere for this little horn. Gabriel interprets it to be 
^'a king of fierce countenance." ver. 23. This implies that 
it refers to a certain individual — a king. But did such a 
king come out of one of the divisions of Grecia! History 
says, 3^es; (Antiochus Epiphanes) the Syrian king. He 
without doubt is the little honi in this vision. Antiochus 
was the eighth of twenty-six kings who ruled over the Syrian 
portion of Alexander's empire. We will here quote from 
1 Maccabees. 

''And it happened, after that Alexander, son of Philip, 
the Macedonian, who came out of the land of Chettiim, had 
smitten Darius king of the Persians and Medes, that he 
reigned in his stead, the first over Greece, and made many 
wars, and won many strongholds, and slew the kings of the 
earth, and went through to the ends of the earth, and took 
spoils of many nations, insomuch that the earth was quiet 
before him; whereupon he was exalted, and his heart was 
lifted up. And he gathered a mighty strong host, and ruled 
over countries, and nations, and kings, who became tribu- 
taries unto him. And after these things he fell sick, and 
perceived that he should die. Wherefore he called his ser- 
vants, such as were honorable, and had been brought up 
with him from his youth, and parted his kingdom among 
them, while he was yet alive. 

* ^ So Alexander reigned twelve years, and then died. And 
his servants bare rule every one in his place. And after 
his death they all put crowns upon themselves ; so did their 
sons after them manv years: and evils were multiplied in 



THE FIRST COVENANT SANCTUARY. 27 

the earth. And there came out of them a wicked root, Anti- 
ochus snrnamed Epiphanes, son of Antiochus the king, 
who had been a hostage at Rome, and he reigned in the 
hundred and thirty and seventh year of the kingdom of 
the Greeks.'* 

The reader will at once see the harmony between the 
language of Daniel 8 : 5-9, 21-23, and that quoted from 1 
Maccabees. It will be seen that Daniel's prophecy was ful- 
filled to the letter. In the prophecy it is recorded that ^ ' out 
of one of them [one of the four divisions of Grecia] came 
forth a little horn"— ''a king of fierce countenance." In 
the above quotation from Maccabees, we read, that '^ there 
came out of them [one of the four divisions of Grecia] a 
wicked root, Antiochus surnamed Epiphanes." These are 
the same. As recorded in Daniel 8 : 9, this little horn was to 
wax great, ^'toward the south, and toward the east, and 
toward the pleasant land." We will now prove that Anti- 
ochus fulfilled this prediction. (1) Toivard the south — 
Egypt. "Now when the kingdom was* established before 
Antiochus, he. thought to reign over Egypt, that he might 
have the dominion of two realms. Wherefore he entered 
into Egypt with a great multitude, with chariots, and ele- 
phants, and horsemen, and a great navy, and made war 
against Ptolemee king of Egypt: but Ptolemee was afraid 
of him, and fled ; and many were wounded to death. Thus 
they got the strong cities in the land of Egypt, and he took 
the spoils thereof." 

(2) Toicard the east. This was fulfilled in his conquests 
of Celo Syria and Persia. (3) And toivard the pleasant 
land. This refers to Judea, or Palestine— *' the glorious 
land." Dan. 11:16, 41; Ezek. 20:6, 15; Jer. 3:19. Into 
it Antiochus made his inroad after his return from Egypt. 
By reference to the LXX it will be seen to read somewhat 



28 THE CLEANSING OF THE SANCTUARY. 

dii^erently. "And out of one of them came forth one strong 
horn, and it grew very great toward the south, and toward 
the host." Only the soiitli and host are here spoken of. 
The "host" refers to the Jews in Palestine and Jerusalem- 
God's people. The reading of the LXX harmonizes with 
the facts of history. Immediately after conquering Egypt, 
Antiochus went up against Israel and Jerusalem. 

"And after that Antiochus had smitten Egypt, he re- 
turned again in the hundred forty and third year, and went 
up against Israel and Jerusalem with a great multitude." 
1 Mace. 1 : 20. ' ' At the same time that Antiochus, who was 
called Epiphanes, had a quarrel with the sixth Ptolemy 
about his right to the whole country of Syria, a great sedi- 
tion fell among the men of power in Judea, and they had 
a contention about obtaining the government; while each 
of those that were of dignity could not endure to be subject 
to their equals. However, Onias, one of the high priests, 
got the better, and cast the sons of Tobias out of the city; 
who fled to Antiochus, and besought him to make use of 
them for his leaders, and to make an expedition into Judea. 
The king being thereto disposed beforehand, complied with 
them, and came upon the Jews with a great army, and took 
their city by force, and slew a great multitude of those that 
favored Ptolemy, and sent out his soldiers to plunder them 
without mercy." Josephus' AVars of the Jews, Book I, 
Chap. I. 

These facts of history, briefly stated, prove beyond ques- 
tion that Antiochus fulfilled the prophecy. We will now 
consider the things which this little horn was to accomplish. 

' ' And it waxed great, even to the host of heaven ; and it 
cast down some of the host and of the stars to the ground, 
and stamped upon them. Yea, he magnified himself even 
to the prince of the host, and by him the daily sacrifice was 



THE riKST COVENANT SANCTUAKY. 29 

taken away, and the place of his sanctuary was cast down. 
And an host was given him against the daily sacrifice by 
reason of transgression, and it cast down the -truth to the 
ground; and it practised, and prospered.'' Dan. 8:10-12. 
I will here give the interpretation as rendered in the LXX. 
'^And at the latter time of their kingdom, when their sins 
are coming to the full, there shall arise a king bold in coun- 
tenance, and understanding riddles. And his power shall 
be great, and he shall destroy wonderfully, and prosper, 
and practise, and shall destroy mighty men, and the holy 
people. And the yoke of his chain shall prosper: there is 
craft in his hand ; and he shall magnify himself in his heart, 
and by craft shall destroy many, and he shall stand up for 
the destruction of many, and shall crush them as eggs in 
his hand. ' ' Dan. 8 : 23-25, LXX. 

Here is recorded a number of things this king was to 
accomplish. "Cast down the host and stamp upon them;" 
that is, "destroy mighty men, and the holy people." He 
was to take away the daily sacrifice, cast down the sanctuary, 
or, as more properly rendered in the Septuagint Version, 
"The holy place shall be made desolate." Did Antiochus 
do this ? We will let the voice of history answer : Antiochus 
"came upon the Jews with a great army, and took their 
city by force, and slew a great multitude. . . . He also spoiled 
the temple, and put a stop to the constant practise of offer- 
ing a daily sacrifice of expiation for three years and six 
months. ... 

"Now Antiochus was not satisfied either with his unex- 
pected taking of the city, or with its pillage, or with the 
great slaughter he made there; but being overcome with 
his violent passions, and remembering what he had suffered 
during the siege, he compelled the Jews to dissolve the 
laws of their country, and to keep their infants uncircum- 



^0 THE CLE AK SING OF THE SANCTUARY. 

cised, and to sacrifice swine's flesh upon the altar; against 
which they all opposed themselves, and the most approved 
among them were put to death. Bacchides also, who was 
sent to keep the fortresses, having these wicked commands, 
joined to his own natural barbarity, indulged ail sorts of 
the extremest wickedness, a.fid tormented the ivorthiest of the 
inhabitants, man by mam, and threatened their city every 
day with open destruction, till at length he provoked the 
poor sufferers by the extremity of his wicked doings to 
avenge themselves." Josephus' Wars of tlie Jews, Book 1, 
Chap. I. 

' ' King Antiochus returning out of Egypt, for fear of tlie 
Eomans, made an expedition against the city of Jerusalem; 
and when he was there, in the hundred and forty-third year 
of the kingdom of the Seleucidse, he took the city without 
fighting, those of his own party opening the gates to him. 
And when he had gotten possession of Jerusalem, he slew 
many of the opposite party; and when he had plundered 
it of a great deal of money he returned to Antioch. Now 
it came to pass, after two years, in the hundred forty and 
fifth year, on the twenty-fifth day of that month which is 
by us called Chasleu, and by the Macedonians Apelleus, 
in the hundred and fifty-third olympiad, that the king came 
up to Jerusalem, and, pretending peace, he got possession 
of the city by treachery; at which time he spared not so 
much as those that admitted him into it, on account of the 
riches that lay in the temple ; but, led by his covetous inclina- 
tion, (for he saw there was in it a great deal of gold, and 
many ornaments that had been dedicated to it of very great 
value,) and in order to plunder its wealth, he ventured to 
break the league he had made. So he left the temple bare, 
and took away the golden candlesticks, and the golden 
altar [of incense], and table [of shew-bread], and the altar 



THE FIEST COVENANT SANCTUARY. 31 

[of burnt-offering] ; and did not abstain from even the vails, 
wiiich were made of fine linen and "scarlet. He also emptied 
it of its secret treasures, and left nothing at all remaining; 
and by this means cast the Jews into great lamentation, for 
he forbade them to offer tJiose daily sacrifices ivhich they 
used to offer to God, according to the laiv. 

"And when he had pillaged the whole city, some of the 
inhabitants he slew, and some he carried captive, together 
with their wives and children, so that the multitude of those 
captives that were taken alive amounted to about ten thou- 
sand. He also burnt down the finest buildings ; and when he 
had overthrown the city walls, he built a citadel in the lower 
part of the city, for the place was high, and overlooked the 
temple; on which account he fortified it with high walls 
and towers, and put into it a garrison of Macedonians. 
However, in that citadel dwelt the impious and wicked part 
of the [Jewish] multitude, from whom it proved that the 
citizens suffered many and sore calamities. 
"And when the king had built an idol altar upon God's 
altar, he sleiv swine upon it, and so offered a sacrifice neither 
according to the lavf, nor the Jewish religious worship in 
that country. He also compelled, them to forsake the wor- 
ship ivhich they paid their own 6r06^, and to adore those whom 
he took to be gods ; and made them build temples, and raise 
idol altars in every city and village, and offer swine upon 
them every day. Pie also commanded them not to circum- 
cise their sons, and threatened to punish any that should 
be found to have transgressed his injunction. 

"He also appointed overseers, who should compel them 
to do what he commanded. And indeed many Jews there 
were who complied with the king 's commands, either volun- 
tarily, or out of fear of the penalty that was denounced. 
But the best men, and those of the noblest souls, did noi 



32 THE CLEANSING OF THE SANCTUARY. 

regard him, but did pay a greater respect to the customs 
of their country than concern as to the punishment which 
he threatened to the disobedient; on which account they 
every day underwent great miseries and bitter torments; 
for they were whipped with rods, and their bodies were 
torn to pieces, and were crucified, while they were still alive, 
and breathed. They also strangled those women and their 
sons whom they had circumcised, as the king had appointed, 
hanging their sons about their necks as they were upon the 
crosses. And " if there were any sacred book of the law 
found, it was destroyed, and those with whom they were 
found miserably perished also." Josephus' Antiq., Book 
XII, Chap. V, page 362 and 363. 

''And after that Antiochus had smitten Eg>^pt, he re- 
turned again in the hundred forty and third year, and went 
up against Israel and Jerusalem with a great multitude, 
and entered proudly into the sanctuary, and took away the 
golden altar, and the candlestick of light, and all the vessels 
thereof. And the table of the shew-bread, and the pouring 
vessels, and the vials, and the censers of gold, and the vail, 
and the crowns, and the golden ornaments that were be- 
fore the teniple, all which he pulled off. He took also the 
silver and the gold, and the precious vessels: also he took 
the hidden treasures which he found. And when he had 
taken all away, he went into his own land, having made 
a great massacre, and spoke very proudly. Therefore there 
was great mourning in Israel, in every place where they 
were; so that tire princes and elders mourned, the virgins 
and young men were made feeble, and the beauty of women 
was changed. Every bridegroom took up lamentation, and 
she that sat in the marriage chamber was in heaviness. The 
land also was moved for the inhabitants thereof, and all 
the house of Jacob was covered with confusion. 



THE FIRST COVENANT SANCTUARY. 33 

''And after two years fully expired, the king sent Ms 
chief collector of tribute unto the cities of Juda, who came 
unto Jerusalem with a great multitude; and spake peace- 
able words unto them, but all was deceit: for when they had 
given him credence, he fell suddenly upon the city, and 
smote it very sore, and destroyed much people of Israel. 
And when he had taken the spoils of the city, he set it on 
fire and pulled down the houses and walls thereof on every 
side. But the women and children took they captive, and 
possessed the cattle. Then builded they the city of David 
with a great and strong wall, and with mighty towers, and 
made it a stronghold for them. And they put therein a 
sinful nation, wicked men, and fortified themselves therein. 
They stored it also with armor and victuals, and when 
they had gathered together the spoils of Jerusalem, they 
laid them up there, and so they became a sore snare: for 
it was a place to lie in wait against the sanctuary, and an 
evil adversary to Israel. Thus they shed innocent blood 
on every side of the sanctuary and defiled it : insomuch that 
the inhabitants of Jerusalem fled because of them: where- 
upon the city was made a habitation of strangers, and be- 
came strange to those that were born in her; and her own 
children left her. . Her sanctuary was laid waste like a 
wilderness, her feasts were turned into mourning, her sab- 
baths into reproach, her honor into contempt. As had been 
her glory, so was her dishonor increased, and her excel- 
lency was turned into mourning. 

"Moreover king Antiochus wrote to his whole kingdom, 
that all should be one people, and every one should leave 
his laws: so all the heathen agreed according to the com- 
mandment of the king. Yea, many also of the Israelites 
consented to his religion and sacrificed unto idols, and pro- 
faned the sabbath. For the king had sent letters by mes- 



34 THE CLEAXSIXG OF THE SAXCTrAEY, 

sengers unto Jerusalem and the cities of Juda, that they 
should follow the strange laws of the land, and forhid burnt 
offerings, and sacrifices, and drink offerings, in the temple ; 
and that they should profane the sabbaths and festival days : 
and pollute the sanctuary and holy people : set up altars, 
and groves, and chapels of idols, and sacrifice swine 's flesh, 
and unclean beasts : that they should also leave their chil- 
dren uncircumcised, and make their souls abominable with 
all manner of uncleanness and profanation : to the end they 
might forget the law, and change all the ordinances. And 
whosoever would not do according to the cammandment of 
the king, he said, he should die. 

^'In the selfsame manner wrote lie to liis whole kingdom, 
and appointed overseers over all the people, commanding 
the cities of Juda to sacrifice, city by city. Then many of 
the people were gathered unto them, to wit, every one that 
forsook the law ; and so they committed evils in the land ; 
and drove the Israelites into secret places, even whereso- 
ever they could flee for succor. Xow the fifteenth day of 
the month Casleu, in the hundred forty and fifth year, they 
set up the abomination of desolation upon the altar, and 
builded idol altars throughout the cities of Juda on every 
side; and burnt incense at the doors of their houses, and 
in the streets. And when they had rent in pieces the books 
of the law which they found, they burnt them with fire. 
And wheresoever was found with any the book of the tes- 
tament, or if any consented to the law, the king 's command- 
ment was, that they should put him to death. Thus did 
they by their authority unto the Israelites every month, to 
as many as were found in the cities. 

''Now the five and twentieth day of the month they did 

sacrifice upon the idol altar, which was upon the altar of 
God. At which time according to the commandment they 
put to death certain women, that had caused their children 



THE FIRST COVENANT SANCTUARY. 35 

to be circumcised. And they hanged the infants about 
their necks, and rifled their houses, and slew them that had 
circumcised them. Howbeit many in Israel were fully re- 
solved and confirmed in themselves not to eat any unclean 
thing. Wherefore they chose rather to die, that they might 
not be defiled with meats, and that they might not profane 
the holy covenant : so then they died. And there was very 
great wrath upon Israel. ' ' 1 Mace. 1 : 20-64. 

"Now when this that was done came to the king's ear, 
he thought that Judea had revolted: whereupon removing 
out of Egypt in a furious mind, he took the city by force 
of arms, and commanded his men of war not to spare such 
as they met, and to slay such as went up upon the houses. 
Thus there was killing of young and old, making away of 
men, women, and children, slaying of virgins and infants. 
And there were destroyed within three whole days four- 
score thousand, whereof fort}^ thousand were slain in the 
conflict ; and no fewer sold than slain. Yet was he not con- 
tent with this, but presumed to go into the most holy 
temple of all the world; Menelaus, that traitor to the laws, 
and to his own country, being his guide: and taking the 
holy vessels with polluted hands, and with profane hands 
pulling down the things that were dedicated by other kings 
to the augmentation and glory and honor of the place, he 
gave them away." 2 Mace. 5: 11-16. 

''Not long after this the king sent an old man of Athens 
to compel the Jews to depart from the laws of their fathers, 
and not to live after the laws of God: and to pollute also 
the temple in Jerusalem, and to call it the temple of Jupiter 
Olympius; and that in Garizim, of Jupiter the Defender 
of strangers, as they did desire that dwelt in the place. 
The coming in of this mischief was sore and grievous to 
the })e()p]e: for the tem])le was fiHed with riot and reveling 



36 THE CLEANSING OF THE SANCTUARY. 

by the Gentiles, who dallied with harlots, and had to do with 
women within the circuit of the holy places, and besides 
that brought in things that were not lawful. The altar also 
was filled with profane things, which the law forbiddeth. 
Neither was it lawful for a man to keep sabbath days or 
ancient feasts, or to profess himself at all to be a Jew. And 
in the day of the king 's birth, every month they were brought 
by bitter constraint to eat of the sacrifices; and when the 
feast of Bacchus was kept, the Jews were comi3elled to go 
in procession to Bacchus, carrying ivj. 

'' Moreover, there went out a decree to the neighbor 
cities of the heathen, by the suggestion of Ptolemee, against 
the Jews, that they should observe the same fashions, and 
be partakers of their sacrifices: and whoso would not con- 
form themselves to the maaners of the Gentiles should be 
put to death. Then might a man have seen the present misery. 
For there were two women brought, who had circumcised 
their children; whom when they had openly led round 
about the city, the babes hanging at their breasts, they cast 
them down headlong from the wall. And others, that had 
run together into caves near by, to keep the sabbath day 
secretly, being discovered to Philip, were all burnt together, 
because they made a conscience to help themselves for the 
honor of the most sacred day." 2 Mace. 6: 1-11. 

We have here quoted at some length from Josephus and 
Maccabees, to prove beyond disputation that all con- 
tained in the prophecy of Daniel 8 was fulfilled inAntiochus' 
reign. AVho can fail to see after reading the above, and 
then the prophecy, that they are the same. Antiochus en- 
tered the pleasant land, camped against the host at Jerusa- 
lem, captured the city, and slew a multitude with a great 
slaughter. He compelled the Jews to sacrifice swine's flesh 
upon the altar, and commit all the abominations of the 



THE FIRST COVENANT SANCTUAEY. 37 

heathen. All who would not do this were slain. Thus 
the host was trampled under foot. He completely suspended 
the worship of God, and set up heathen worship in Jerusa- 
lem and Juda. He took away the daily sacrifice, and placed 
the abomination of desolation. He laid the sanctuary waste 
like a wilderness. 

Mattathias thus describes the condition of things at this 
time : " And when he saw the blasphemies that were com- 
mitted in Juda and Jerusalem, he said, Woe is me ! Where- 
fore was I born to see this misery of my people, and of 
the holy city, and to dwell there, when it was delivered into 
the hand of the enemy, and the sanctuary into the hand of 
strangers? Her temple is become as a man without glory. 
Her glorious vessels are carried away into captivity, her 
infants are slain in the streets, her young men witli the 
sword of the enemy. ... Of a free woman she has become 
a bond-slave. And, behold, our sanctuary, even our beauty 
and our glory, is laid waste, and the Gentiles have profaned 
it.^^ 1 Mace. 2:1-12. 

This awful work of Antiochus is a clear type of the great 
apostasy of the church during the Christian era. This 
Syrian king is a type of popery. Just as he trampled the 
host, defiled the temple, took away the daily sacrifice, placed 
the abomination of desolation in Jerusalem, so has popery 
and Protestant sectism trampled God's spiritual host, de- 
filed the spiritual sanctuary, taken away the sacrifices of 
praise and thanksgiving, and set up a human abomination 
of desolation. 

We will next consider the cleansing of Zerubbabel's tem- 
ple and the time allotted. "Then I heard one saint speak- 
ing, and another saint said unto that certain saint which 
spake. How long shall be the vision concerning the daily 
sacrifice, and the transgression of desolation, to give both 



38 THE CLEANSING OF THE SANCTUARY. 

the sanctuary and the host to be trodden under foot? And 
he said unto me, Unto two thousand and three hundred 
days ; then shall the sanctuary be cleansed. ' ' Dan. 8 : 13, 14. 

The same sanctuary which Antiochus defiled is the one 
to be cleansed. Farther on in this book will be found ' ' The 
Adventist theory. '' They teach the disgusting theory that 
the cleansing of the sanctuary here referred to, is a cleans- 
ing in heaven, accomplished by Jesus Christ. The same was 
to begin in 1844. They endeavor to stretch out the 2,300 
days to that time. Upon this calculation, U. Smith says the 
whole Advent movement is founded, and if not correct, *^It 
is a fraud. ' ' We shall clearly i^rove it to be so by the Word 
of God. 

Had the inventors of the Adventist theory paused to con- 
sider the context of Daniel 8 : 14, they would surely have 
been ashamed to publish it. They ajoply the cleansing of the 
sanctuary at the expiration of 2,300 days, to a change of the 
Lord Jesus from the holy into the holiest of his supposed 
^* literal structure" in heaven. But there is no hint of such 
a thing in all the lesson. No question had been asked as to 
how long it would be until Christ would shift from the first 
to the second apartment of his sanctuary in heaven or any- 
where else. Had Daniel heard one saint speaking, or an an- 
gel inquiring how long it would be until Christ would pass 
into the most holy place of heaven, and begin to cleanse it 
from sins, then might U. Smith have coupled this theory on 
to the answer. But neither saints nor angels have conceived 
or uttered a thing so extremely ridiculous ; nor is there a word 
in the Bible that intimates such a thing. The order of 
Christ's priesthood was not at all in the conversation of the 
saints ; and no question had been asked to draw out an an- 
swer in regard to it. But what was seen and heard in the 
vision ! 



THE FIEST COVENANT SANCTUARY. 39 

The question related to the little horn— Antiochus— who 
took away the daily sacrifice, set up the transgression of des- 
olation, and trod down the host and sanctuary. This is too 
plain to admit of any possible mistake as to what the sanctu- 
ary was that was to he cleansed. It were an utter confusion 
of words, if the answer to the question relates not to the 
same thing the question itself does. The inquiry of the saint 
was, how long this desolate state of the sanctuary and the 
holy people of God should continue ; the answer was immedi- 
ately given. By properly connecting the question and its an- 
swer all can see that the cleansing of the sanctuar^^ was made 
necessary by the pollution and casting down of tlie same by 
the little horn. And of course the same sanctuary that was 
defiled and trodden under foot was to be cleansed at the end 
of the 2,300 days. And yet these blind guides locate the 
sanctuary in heaven, as if that little horn had actually en- 
tered that lofty habitation of God, and defiled it. 

Is it possible that U. Smith could overlook the identity of 
the sanctuary in the question with that in the answer? But to 
admit that identity would utterly overthrow his theor}^ 
Therefore the sanctuary to be cleansed he says is in heaven. 
But how does he define tlie one that was trodden down? 
Now let that dark and deceptive sect hide her face with 
shame, while we expose her unscrupulous wresting of the 
Scriptures. After quoting from Ezekiel 21:25-27, 31, in 
'^Thoughts on Daniel," page 238 and 239, the writer re- 
marks, ''Here is the period of God's indignation against his 
covenant people ; the period during which the sanctuary and 
the host are to be trodden under foot. The diadem was re- 
moved, and the crown taken off, when Israel w^as subject to 
the kingdom of Babylon." The utter crookedness of tliis 
teaching is its blending together prophecy that relates to the 
subjection of tlie Jews to the king of Babylon, and the very 



40 



THE CLEANSING OF THE SANCTUARY 



language of Daniel 8 : 9-13, whicli refers to the work of the 
little horn which came out of Grecia. Did Babylon come out 
of Grecia? U. Smith surely knew better when he penned the 
above. But such are tlie gross absurdities of that people 
who stand in the smoke of Sinai. 

Is it possible that any man in his senses can read Daniel 
8 : 9-13 and conclude that the sanctuary of which it was 
asked, how long its desolation should continue, refers to the 
Babylonian captivity, B. C. 606; and the sanctuary men- 
tioned in verse 14, in direct answer to the question, refers to a 
literal structure in heaven! But such is the foolish and dis- 
gusting position in which U. Smith places himself, in his ex- 
treme zeal for his dark and worthless sect. Out of his own 
mouth we judge the man. 

Daniel received this vision of the little horn while he was 
a captive in Babylon, and but a few years prior to the return 
of the captivity; therefore, the prophecy related to some- 
thing future of his time. We have before clearly proved 
that the little horn was Antiochus, who defiled the sanctuary 
which Zerubbabel had built. Of course this work was a type 
of the work of the apostasy, and the cleansing of that an- 
cient house, a type of the present cleansing of the church. 
But Adventist fiction teaches it was something defiled on 
earth, and cleansed in heaven. 

Taking U. Smith's teaching all together the sanctuary of 
Daniel 8 : 13 is the Jews in their seventy years ' captivity, 
is the people of God under the oppression of the dark ages, 
and yet being identtcal with verse 14, is something in heaven. 
Surely the children of the bondwoman are sons of confusion. 
He says, ''The question [concerning the cleansing of the 
sanctuary] is one which is calculated to enlist our whole at- 
tention. It is one of deepest interest ; for it pertains to the 
time when the heel of oppression shall be forever lifted from 



THE FIRST COVENANT SANCTUARY. 41 

the host, the people of God/' Then it does not relate to a 
time when Christ is supposed to enter the holiest in heaven 
and begin to cleanse it out. It relates to a triumph of the 
people of God, after which ^'opposing powers shall no longer 
be able to pervert his worship ' ' ; then it is fulfilled here on 
earth, and not in heaven; for in that holy habitation "op- 
posing powers" nevet entered and the worship of God is not 
perverted. Again, if the cleansing of the sanctuary relates 
to the deliverance of the people of God from opposing pow- 
ers, and the restoration of the true worship of God, then it 
did not occur October 22, 1844. For at that time no sanctu- 
ary was cleansed. 

Having now clearly proved that tlie prophecy can not re- 
fer to anything in heaven, and that the Advent theory is a 
fraud ; we will next give some good reasons why it can not 
apply to popery. 

1. There is no hint that the 2,300 days apply to anything 
else than the exact length of time the horn was to continue, 
and the host and sanctuary should be trampled. 

2. The 2,300 days must relate to the length of the tri- 
umph of the little horn that came out of the four— Anti- 
ochus Epiphanes. 

3. Therefore it would not be proper to apply the 2,300 
days to the triumph of Titus when he set up the abomination 
of desolation in Jerusalem. 

4. For the same reason it could not be applied to the tri- 
umph of popery. 

5. There is an evening and a morning connected with each 
of the 2,300 days. Dan. 8 : 14— margin, also LXX, and ver. 
26. This clearly shows that they are natural days instead of 
so many years, as formerly supposed. 

6. To suppose that they signify so many years, and apply 
them to the reign of popery, we must measure from a date 



^- THE CLEANSING OF THE SANCTUARY. 

several hundred years before popery arose. This is entirely 
incredible. 

7. The 2,300 days can not measure from a certain type to 
its antitj'pe, for nothing of the kind is hinted at. 

8. Popery may be considered an antit^^pe of Antiochus' 
triumph, but in that case we could make no antit^^^ical 
application of the 2,300 days ; for we should have to figure 
the beginning of the antit^^pe before the type arose. 

With these facts before us we are certain that the 2,300 
days can not apply to anything else than what the prophecy 
clearly states, the reign of the little horn— Antiochus— who 
trampled the host, took away the daily sacrifice, and set up 
the abomination of desolation. The abomination of deso- 
lation was set up in Jerusalem and the daily sacrifice taken 
away by king Antiochus in the 145tli year and 15th day of 
the month Casleu, of the Grecian empire. "Xow the fif- 
teenth day of the month Casleu, in the hundred forty and 
fifth year, they set up the abomination of desolation upon the 
altar and builded idol altars throughout the cities of Juda 
on every side ; and burnt incense at the doors of their houses, 
and in the streets." 1 Mace. 1: 54, 55. Casleu is the ninth 
month. See 1 Mace. 4 : 52. This gives us the starting stake 
of Daniel 12 : 11. ''And from the time that the daily sacrifice 
shall be taken away, and the abomination that maketh deso- 
late set up, there shall be a thousand two hundred and ninety 
days. ' ' 

"We are to count 1,290 days from the setting up of the 
abomination of d"esolation, and taking away of the daily sac- 
rifice. As seen above this oecured in the 145th year, 9th 
month, and 15th day of the month. 1,290 days from this 
date bring us to the 149th year, 4th month, and 15th day. 
Counting 30 days to the month, these years contain just 
360 davs. The 149th vear was when Antiochus heard of the 



THE FIEST COVEI^ANT SANCTUARY. •*.> 

defeat of his armies by the armies of Israel, and he took sick, 
and died. See 1 Mace. 6 : 1-16. The 1,290 days measure 
from the setting up of the abomination of desolation in 
Jerusalem by Antiochus to the 149tli year, 4th month, and 
15th day, when he heard of the defeat of his army by the 
armies of Israel, which caused him to take his bed sick, and 
to repent of all the evil he had done against Judea and Jeru- 
salem. See 1 Mace. 6: 1-13; 2 Mace. 9: 1-17. 

After this Antiochus was sick many days. 1 Mace. 6 : 9.. 
''^Blessed is he that waiteth, and cometh to the thousand 
three hundred and five and thirty days. ' ' Dan. 12 : 12. 
The setting up of the abomination of desolation is the start- 
ing point of both these periods. The 1,335 days bring us 
to the 30th day of the 5th month of the 149th year, which was 
the date of Antiochus' death (1 Mace. 6: 16), which marks 
the end of the little horn. 

Now since we are commanded in Daniel 12 : 11 to count 
the 1,290 days from the setting up of the abomination, we 
figured these dates from the date given in 1 Maccabees 1 : 54, 
and find the end of the 1,290 da3^s reaches to the 149th 
year, 4th month, and 15th da}^ And counting the 1,335^ 
days from the same starting stake they reach to the 30tli day 
of the 5th month of the 149th year; which is the year given 
in Maccabees 6 : 16 for the defeat of the army of Antiochus, 
and his sickness and death. Read carefully the 6tli chapter 
of Maccabees, and you will see clearly that the 1,290 days 
reach to the time when Antiochus received the news of the 
defeat of his army by the armies of Israel, which caused 
him to take to his bed sick, and to repent of all the evil 
he had done against Judea and Jenisalem. Verse 9 of this 
chapter says that he continued sick many days. The exact 
number of days is not given, but the 45 days added to 1,290 
to make 1,335 days doubtless. specify the number of the days- 



44 THE CLEANSING OF THE SANCTUARY. 

of Antioclms' sickness if the facts were known. And the 1,335 
days beyond doubt reach to the death of Antiochus. This 
is highly probable since we have the testimony before us 
that Antiochus' death occurred that year. 

If we measure back from the 30tli day of the 5 th month 
of the 149th year 2,300 days we find their beginning on the 
10th day of the 1st month of the 143d year, which is the year 
specified as the time when Antiochus marched against Israel 
in 1 Maccabees 1 : 20. We believe this to be the trae history 
of Antiochus, and a correct explanation of these three pro- 
]^hetic i^eriods. 

-''Summing up the foregoing facts, what have we ? A king 
of fierce countenance came out of Grecia— Antiochus Epi- 
phanes. He fulfilled the prophecy of the little horn which 
came out of one of the four. He did eveiy thing prophe- 
sied that the little horn would do. He marched his hosts 
to Jemsalem in the 143d year of the Grecian empire, in 
the 1st month and 10th day. 1 Mace. 1 : 20. He then began 
to trample the host of Israel under foot. Counting from 
this date, 2,300 days bring us to the 149tli year, 5th month, 
and 20tli day. when Antiochus died. 1 Mace. 6 : 16, This 
reaches to the end of the little horn who trampled the host 
and defiled the sanctuary. 

There is also great reason to doubt the 2.400 days of our 
text of the LXX. The Alexandrian Version of the LXX has 
2,300 days the same as the Hebrew, and none of the Church 
Fathers use 2.400 days— always 2.300 days. The Church 
Fathers also apply the little horn to Antiochus, and they 
should be considered good authority- for prophecies that 
met their fulfilment prior to their time. 

Antiochus set up the abomination of desolation in Jeru- 
salem in the 145th year, 9th month, and 15th day. 1 Mace. 
1 : 54. From this date the 1,290 davs of Daniel 12 : 11 reach 



THE FIRST COVENANT SANCTUARY. 45 

to the time when Antiochus heard of the defeat of his army, 
took sick, and repented of the evil he had done. 1 Mace. 
6 : 1-13. And the 1,335 days of Daniel 12 : 12 reach to the 
time of his death. 1 Mace. 6 : 16. Thus the little horn of 
Daniel 8, came to his end at the time appointed. We have 
yet to consider the cleansing of the sanctuary which Antio- 
chus defiled. This work was accomplished by Judas Mac- 
cabeus. 

"Then said Judas and his brethren, Behold our enemies 
are discomfited: let us go up to cleanse and dedicate the 
sanctuary. Upon this all the host assembled themselves to- 
gether, and went up into mount Sion. And when they saw 
the sanctuary desolate, and the altar profaned, and the gates 
burned up, and shrubs growing in the courts as in a forest, 
or in one of the mountains, yea, and the priests' chambers 
pulled down ; they rent their clothes, and made great lamen- 
tation, and cast ashes upon their heads, and fell down flat to 
the ground upon their faces, and blew an alarm with the 
trumpets, and cried toward heaven. Then Judas appointed 
certain men to fight against those that were in the fortress, 
until he had cleansed the sanctuary. So he chose priests 
of blameless conversation, such as had pleasure in the law : 
who cleansed the sanctuary, and bare out the defiled stones 
unto an unclean place. And when as they consulted what 
to do with the altar of burnt offerings, which was profaned ; 
they thought it best to pull it down, lest it should be a re- 
proach to them, because the heathen had defiled it: where- 
fore they pulled it down, and laid up the stones in the moun- 
tain of the temple in a convenient place, until there should 
come a prophet to show what should be done with them. 
Then they took whole stones according to the law, and built 
a new altar according to the former ; and made up tlie sanc- 
tuary, and the things that were within the temple, and 



46 THE CLEAXSIXG OF THE SAXCTUAEY. 

hallowed the courts. They made also new holy vessels, 
and into the temple they brought the candlestick, and the 
altar of burnt offerings, and of incense, and the table. And 
ui3on the altar they burned incense, and the lamps that were 
upon the candlestick they lighted, that thy might give light 
in the temple. Furthermore they set the loaves upon the 
table, and spread out the vails, and finished all the works 
which they had begun to make. 

•'Xow on the five and twentieth day of the ninth month, 
which is called the month Casleu, in the hundred fort}' 
and eighth year, they rose up betimes in the morning, and 
olfered sacrifice according to the law upon the new altar of 
burnt offerings, which they had made. Look, at what time 
and what day the heathen had profaned it, even in that 
was it dedicated with songs, and citherns, and harps, and 
cymbals. Then all the people fell upon their faces, wor- 
shiping and praising the God of heaven, who had given 
them good success." 1 Mace. 4: 36-55. 

* * Xow Maccabeus and his company, the Lord guiding them, 
recovered the temple and the city: but the altais which the 
heathen had built in the open streets, and also the chapels, 
they pulled down. And having cleansed the temple, they 
made another altar, and striking stones they took fire out 
of them, and offered a saciifice after two years, and set 
forth incense, and lights and shew-bread. AVlien that was 
done, they fell flat down, and besought the Lord that they 
might come no more into such troubles ; but if they sinned 
any more against him, that he himself would chasten them 
with mercy, and that they might not be delivered unto the 
blasphemous and barbarous nations. Xow upon the same 
day that the strangers profaned the temple, on the very 
same day it was cleansed again, even the five and twentieth 
day of the same month, which is Casleu. And they kept 



THE FIRST COVENANT SANCTUARY. 47 

eight days with gladness, as in the feast of the tabernacles, 
remembering that not long afore they had held the feast of 
the tabernacles, when as they wandered in the mountains 
and dens like beasts. Therefore they bare branches, and 
fair boughs, and palms also, and sang psalms unto him that 
had given them good success in cleansing his place. They 
ordained also by a common statute and decree, that every 
year those days should be kept of the whole nation of the 
Jews. And this was the end of Antiochus, called Epi- 
phanes. ' ' 2 Mace. 10 : 1-9. Thus the prophecy of Daniel 8tli 
chapter was fulfilled. This whole work of defiling the tem- 
ple Zerubbabel built, and the cleansing of the same, took 
place 170-164 B. C. 

THE REBLILDING OF THE TEMPLE BY HEROD, AND ITS FINAL 
DESTRUCTION — THE END OF THE WORLDLY SANCTUARY^ 

About thirty-seven years before Christ, Herod resolved 
to rebuild and beautify the temple. See Josephus' Antiq., 
Book XV, Chap. I, 11. He pulled down the temple Zerub- 
babel built, and erected one considerably larger. This last 
one was built of white marble, and was a temple of exquisite 
beauty. All the Jevnsh writers praise this temple for its 
beauty and the costliness of its workmanship. Even the dis- 
ciples spoke to Jesus of the temple, 'Miow it was adorned 
with goodly stones and gifts. ' ' Of it, Josephus says : Its 
appearance had everything that could strike the mind and 
astonish the sight. For it was on every side covered with 
solid plates of gold, so that when the sun rose upon it, it 
reflected such a strong and dazzling effulgence, that the eye 
of the beholder was obliged to turn away from it, being no 
more able to sustain the radiance than the splendor of the 
sun. But this tem])le appeared to strangers, when tliey 
were coming to it at a distance, like a monntain covered with 



48 THE CLEANSING OF THE SANCTUARY. 

snow; for as to those parts of it that were not gilt, they 
were exceeding white. Josephus' Wars, Book V, Chap. V. 

This was the temple at Jerusalem— the sanctuary of the 
Lord— at the time when Christ appeared among men to 
build its antitype. We will briefly consider its final destruc- 
tion. While Daniel was confessing his sins and the sins of 
his people, he received the following revelation from Ga- 
briel : ' ' Seventy weeks are determined upon thy people and 
upon thy holy city, to finish the transgression, and to make 
an end of sins, and to make reconciliation for iniquity, and 
to bring in everlasting righteousness, and to seal up the 
vision and prophecy, and to anoint the Most Holy. Know 
therefore and understand, that from the going forth of the 
commandment to restore and to build Jerusalem unto the 
Messiah the Prince shall be seven weeks, and three score 
and two weeks : the street shall be built again, and the wall, 
even in troublous times. And after three score and two 
weeks shall Messiah be cut off, but not for himself: and the 
people of the prince that shall come shall destroy the city 
and the sanctuar\^ ; and the end thereof shall be with a flood, 
and unto the end of the war desolations are determined. 
And he shall confirm the covenant with many for one week : 
and in the midst of the week he shall cause the sacrifice and 
the oblation to cease, and for the overspreading of abomina- 
tions he shall make it desolate, even until the consummation, 
and that determined shall be poured upon the desolate." 
Dan. 9:24-27. 

^^ Seventy weeks have been determined upon thy peo- 
ple, and upon the lioly city, for sin to be ended, and 
to seal up transgressions, and to blot out the iniquities, 
and to make atonement for iniquities, and to bring 
m everlasting righteousness, and to seal the vision and 
the prophet, and to anoint the Most Holy. And thou shalt 



408 B.C. 



THL_QQMblAND_Tgj?£SjORE.^ND._REBy^^ 



\. 



A.D.26 




END OF TIME 



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Dan. 9:85; Elzrai. ?; l-aj 



WALLS J:INISHED_IN TROlJBLpUS_TlMES 
Dan. 9:25. 



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/_ MES_SJA!limE_I^INlX-TJHE_ANqiNTED_ONE 

■/ ' Dan. 9 '.24.25; Acts I0;38; Lu.3-.2I,22. 

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.y.—MESSjAHCUT QFFJNJTHE MIDST ^FJTHE 

/ ■ LAST WEEK. Dan. 9:26/2?'. 



THE COVENANT. CgNFIRMEDJAQJii MANY. 
Dan'.9:Z7. 



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THE FIRST COVENANT SANCTUABY. 51 

know and understand, that from the going forth of the 
command for the answer and for the building of Jerusalem 
until Christ the Prince there shall be seven weeks, and 
sixty-two weeks: and then the time shall return, and the 
street shall be built, and the wall, and the times shall be 
exhausted. And after the sixty-two weeks, the anointed one 
shall be destroyed, and there is no judgment in him: and 
he shall destroy the city and the sanctuary with the prince 
that is coming : they shall be cut off with a flood, and to the 
end of the war which is rapidly completed he shall appoint 
the city to desolations. And one week shall establish the 
covenant with many : and in the midst of the week my sacri- 
fice and drink offering shall be taken away : and on the tem- 
ple shall be the abomination of desolations; and at the 
end of the time an end shall be put to the desolation. ' ' Dan. 
9:24-27, LXX. 

This is an important prophecy, and one that may well 
attract our careful study and attention. The prophet, with a 
few strokes of his pencil, and a few dashes of his pen speaks 
volumes to us. Great and mighty events are couched in 
these few verses. The mission of Messiah and the end of the 
Jewish polity is foretold. The key to this time-prophecy 
is found in verse 25. ''Know therefore and understand, 
that from the going forth of the command to restore and 
build Jerusalem/' In a previous chapter we have proved 
that this command refers to the one given to Ezra by king 
Artaxerxes. Ezra 7 : 1-28. It will be seen that this com- 
mand was to restore Jerusalem. Such was the decree given 
to Ezra. It empowered him to ordain laws, set magistrates 
and judges, and execute punishment even unto death; in 
fact, it was the command to restore the Jewish state, civil 
and ecclesiastical according to their law and ancient cus- 
toms. It was to restore Jerusalem. The Jews desired to 



52 THE CLEANSING OF THE SANCTUABY. 

rebuild the city, and tliis decree gave them that privilege. 
Ezra understood this decree included the rebuilding of 
Jerusalem. Ezra 9:9. This command to restore and re- 
build Jerusalem was given -457 B. C. "Seventy iveeks are 
determined.^' Daniel used the week of years, so common 
in use among the Jews in his time. Therefore the seventy 
weeks equal four hundred and ninety years. Measuring 
four hundred and ninety years from 457 B. C, which is the 
date given to start from— when the command was given— 
they extend to A. D. 33. In other words, just four hundred 
and ninety years lay between 457 B. C. and A. D. 33. 

However the work of restoring all things did not begin 
until the middle of the year 457 (Ezra 7:8), which would 
biing the four hundred and ninety years to the fall of A. D. 
33, or about the middle of that year. "Seven iveeks, and 
three score and two weeks/' Sixty-nine weeks, of this sev- 
enty, were to reach to "tlie Messiah the Prince/' This re- 
fers to Christ. Messiah (Hebrew), Christ (Greek), means 
anointed. "The anointed one." How and when was Jesus 
anointed? ''How God anointed Jesus of Nazareth with 
the Holy Ghost and with power: who went about doing good 
and healing all that were oppressed of the devil; for God 
was with him."' Acts 10:38. '^Now when all the people 
were baptized, it came to pass, that Jesus also being bap- 
tized, and praying, the heaven was opened, and the Holy 
Ghost descended in a bodily shape like a dove upon him, 
and a voice came from heaven, which said, Thou aii: my 
beloved Son ; in thee I am well pleased. ' ' Luke 3 : 21, 22. 
' ' The Spirit of the Lord is upon me, because he hath anoint- 
ed me to preach the gospel to the poor; he hath sent me to 
heal the broken hearted, to preach deliverance to the captives, 
and recovering of sight to the blind, to set at libeiiy them 
that are bruised. ' ' Luke 4 : 18. 



THE FIRST COVEKAKT SAKCTUARY. 53 

Here we have the exact time of the anointing of Jesus. 
At his baptism he was anointed the Messiah of the world, 
and entered his earthly ministry, because God had anointed 
him to preach the gospel— anointed him with the Holy 
Ghost. This is what is meant in DaniePs vision by the 
words, ^'To anoint the Most Holy.'' The common account 
called Anno Domini began when Christ was four years old. 
Luke informs us that Christ began to be about thirty years 
of age when baptized, and when he entered his ministry. 
Luke 3:21-23. This would make Christ's baptism occur 
in A. D. 26. He was baptized in about the middle or latter 
part of A. D. 26. The seven weeks, and the three score and 
two weeks, which were to reach to Messiah, the anointed one, 
equal 69 weeks, or 483 years. Reckoning 483 years from 
457 B. C. they reach to A. D. 26, to the anointing of the 
Most Holy— to Messiah the Prince. This leaves one week 
of seven years, to make up the seventy weeks. 

We will now consider what was to be accomplished in 
this last week. ^^ And he shall confirm the covenant ivith 
many for one lueek/' Having seen that the 69 of the 70 weeks 
extend to the baptism of Jesus (A. D. 26), when he was 
anointed Messiah the Prince, and entered his earthly minis- 
try for the salvation of the world, the last week of the 
seventy must begin with A. I). 26, and extend to A. D. 33— 
just seven years— one week. During this week the covenant 
was to be confirmed with many. The covenant here referred 
to is the new covenant in Christ Jesus— '^ Grace and truth 
which came by Jesus Christ." 

Of this covenant Jeremiah thus prophesies: '^Behold, 
the days come, saith the Lord, that I will make a new cove- 
nant with the house of Israel, and witli the house of Juda : 
not according to the covenant that I made with their fathers 
in the day that I took them by the hand to bring them out of 



54 THE CLEAKSIKG OF THE SANCTUABY. 

the land of Egypt ; which my covenant they brake, although 
I was an husband unto them, saith the Lord: but this shall 
be the covenant that I will make with the house of Israel: 
After those days, saith the Lord, I will put my law in their 
inward parts, and write it in their hearts ; and will be their 
God, and they shall be my people. And they shall teach no 
more every man his neighbor, and every man his brother, 
saying, Know the Lord: for they shall all know me, from 
the least of them unto the greatest of them, saith the Lord : 
for I will forgive their iniquity, and I will remember their 
sin no more. ' ' Jer. 31 : 31-34. 

The 69 weeks, 483 years end in A. D. 26 at Christ ^s 
baptism. Here he was anointed to preach the gospel of the 
kingdom (Luke 3 : 21, 22 ; 4 : 18), to deliver the new covenant. 
Here he entered the ministry of salvation to men. Here the 
last week of the seventy began. Three and one-half years 
of that week were taken up in delivering the principles 
of that covenant. Then Christ died and dedicated this cove- 
nant with his own blood. His blood was shed: "The blood 
of the new testament, shed for many"; "The blood of the 
everlasting covenant. ' ' Thus the covenant he delivered to the 
world was sealed with his own blood, and came into force 
at his death. There yet remains three and one-half years 
of this week to confirm that covenant to many. It is a fact 
that the first three and one-half years after Christ's death 
were a marked epoch in spreading the gospel to all nations 
of the then known world. The word sounded out "to all 
the world. ' ' Thousands upon thousands were saved through 
the blood of the covenant, and thus the covenant was con- 
firmed to many. 

The last week, as before observed, reaches from A. D. 26 
to A. D. 33. Just seven years. This marks the end of the 
70 weeks or 490 years. From the time the command went 



THE FIKST COVENANT SANCTUARY. 55 

forth to restore and rebuild Jerusalem, 457 B. C. to A. D. 
33, is just 490 years. But we are not yet through with this 
last week. The greatest, and mightiest event that ever oc- 
curred in heaven or earth took place in that week. Thus 
saith the prophecy: "And after three score and tivo iveeks 
shall Messiah be cut off, but not for himself J' Dan. 9: 26. 
"And in the midst of the week he shall cause the sacrifice 
and the oblation to cease. ' ' Dan. 9 : 27. The reader will 
observe that the 69 weeks which were to extend to Messiah, 
are divided off as follows: ''Seven weeks, three score and 
two weeks.'' The first seven weeks, or 49 years extended 
from' 457 B. C. to 408 B. C. This, no doubt, was the time 
that it took to complete the walls, streets, etc., which the 
prophecy says were finished "in troublous times." From 
408 B. C, where the first seven weeks ended, to the anointing 
of the Most Holy, was just three score and tivo weeks, or 
434 years. After this, or, in the midst of the last week of 
the seventy, Messiah should be cut off. This refers to the 
death of Christ. Just three and one-half years after Jesus 
was anointed and entered his earthly ministry, he was cut oif 
—crucified— for the sins of the whole world; right in the 
mi(i5^— middle— of the last week. Thus we stand in awe 
at the wonderful fulfilment of prophecy. 

We will now consider what took place in the midst of this 
last week of the seventy, when Jesus— Messiah— was cut off, 
or died upon the cross. "Seventy lueeks are determined upon 
thy people/' Up to this time the Jews were the chosen 
people of God. But the moment Christ expired upon Cal- 
vary they ceased to be his special people. His blood was 
shed for the whole world. The way was now opened for 
all nations to come into covenant favor with God. The mid- 
dle wall of partition between Jew and Gentile was broken 
down, and botti were made one, were reconciled iiito one 



56 THE CLEANSING OF THE SANCTUARY. 

body by the cross: in whom "there is neither Greek nor 
Jew, circnmcision nor uncircumcision, Barbarian, Sythian, 
bond nor free.'' Col. 3:11. The distinction of Jew and 
Gentile was conceived in the covenant to Abraham, almost 
two thousand years before Christ. The Jew stood for Abra- 
ham 's nation. To them were given the "lively oracles, the 
covenants and promises." They were favored above every 
nation upon earth. The Gentile is a cosmopolite— a citizen 
of any nation. Here, the eTews on one side, and Gentiles on 
the other, are placed in distinction and contrast. The Jews 
were God's people, the Gentiles were "without God, and 
without hope in the world. ' ' But after being severed by a 
special providence for so long a period of time, both meet 
in Messiah and are made one, in whom there is neither 
Jew nor Greek. All nations thus saved through Christ's 
blood constitute the seed of Abraham by promise, the ' ' true 
Israel of God." 

"And upon thy holy city.'' God had said, "I have chosen 
Jerusalem, that my name might be there." 2 Chr. 6 : 6. After 
the children of Israel entered the land of promise, and God 
fulfilled his covenant to them, he desired a place among 
them for his dwelling place, and he chose Jerusalem. 
There the sanctuary was built, and there God dwelt. 
For this reason it was denominated the holy city. There 
is where God met with, and answered the prayers of his 
people. They came to Jerusalem to worship. When a Jew 
at a distant point, prayed, he turned his face to Jerusalem. 
Even Daniel turned his face toward Jerusalem and prayed 
three times a day. That was a holy city, for God placed his 
name there and dwelt there. But the moment Christ ex- 
pired upon the cross, the Lord took his name out of Jeru- 
salem, and it lost its sacredness. It was no longer the holy 
city. The words of Jesus to the Samaritan woman were 



THE FIRST COVEKAKT SANCTUAEY. 57 

now fulfilled. "Our fathers worshiped in this mountain; 
and ye say, that in Jerusalem is the place where men ought 
to worship. Jesus saith unto her, Woman, believe me, the 
hour Cometh, when ye shall neither in this mountain, nor 
yet at Jerusalem, worship the Father. Ye worship ye know 
not what : we know what we worship ; for salvation is of the 
Jews. But the hour cometh, and now is, when the true wor- 
shipers shall worship the Father in spirit and in truth : for 
the Father seeketh such to worship him. God is a Spirit: 
and they that worship him must worship him in spirit and 
in trutli.'' John 4:20-24. 

Up to that time Jerusalem was the place to worship. But 
the moment Christ died, it ceased to be so, and now in every 
place, wherever two or three are gathered in his name, and 
worship him in spirit and in truth, there he is in the midst 
of them. Jerusalem, in this dispensation, is no more re- 
garded by the God of heaven than London, New York, or 
any other city. 

"To finish the transgression, and to make an end of sins/' 
Christ by his death accomplished all this. He "put away 
sin by the sacrifice of himself. ' ^ "He hath washed us from 
our sins in his own precious blood,'' and, "The blood of 
Jesus Christ his Son, cleanseth us from all sin." Thus we 
obtain a perfect deliverance from all sin, reach the end of 
sin, and obtain an uttermost salvation. Not only are we 
delivered from all sin, but his abundant grace keeps us from 
committing sin. "Whosoever is bom of God doth not commit 
sin." 1 John 3: 9. 

"T(9 make reconciliation for iniquity." Hear the fulfil- 
ment: "For when we were yet without strength, in due 
time Christ died for the ungodly. For scarcely for a right- 
eous man will one die: yet peradventure for a good man 
some would even dare to die. But God commendeth his 



58 THE CLEANSING OF THE SANCTUARY. 

love toward us, in that, while we were yet sinners, Christ 
died for us. Much more then, being now justified by his 
blood, we shall be saved from wrath through him. For if, 
when we were enemies, we were reconciled to God by the 
death of his Son ; much more, being reconciled, we shall be 
saved by his life. And not only so, but we also joy in God 
through our Lord Jesus Christ, by whom we have now re- 
ceived the atonement." Rom. 5:6-11. ''And having made 
peace through the blood of his cross, by him to reconcile all 
things unto himself; by him, I say, whether they be things 
in earth, or things in heaven. And you, that were some- 
time alienated and enemies in your mind by wicked works, 
yet now hath he reconciled in the body of his flesh through 
death, to present you holy and unblamable and unreprov- 
able in his sight. ' ' Col. 1 : 20-22. 

'^And to bring in everlasting righteousness/' This sig- 
nifies a complete deliverance from sin, and a supply of grace 
to serve God "in holiness and righteousness before him, 
all the days of our life." Luke 1:74, 75. Thus saith the 
Lord: ''The grace of God that bringeth salvation hath ap- 
peared to all men, teaching us that, denying ungodliness 
and worldly lusts, we should live soberly, righteously, and 
godly, in this present world." Titus 2: 11, 12. 

'^He shall cause the sacrifice and oblation to cease/' 
The sacrifices and oblations of the law were but types of 
Christ and his great atonement. Sacrifice generally signi- 
fies slaughter. Oblation, offering or present. So Christ 
offered his body, and presented it to God for a sacrifice to 
atone for the sins of the whole world. He was given as a 
sacrifice and oblation. His offering was perfect, and 
brought eternal redemption to the world. Hence, when he 
expired upon the cross, the sacrifices and oblations of the 
law ceased to be accepted of God. They were but types, 
and now were all fulfilled. 



THE FIRST COVEISrAKT SAKCTUARY. 59 

''And for the overspreading^ of abominations, he shall 
make it desolate/' This marks the end of the worldly sanc- 
tuary. The temple at Jerusalem was God's sanctuary up 
to this time. But it belonged to the types and shadows of 
the old dispensation. Over five hundred years before Christ 
appeared, it was foretold that he would build the temple 
of the Lord. Zech. 6 : 12, 13. When he came upon earth, 
in fulfilment of the Old Testament predictions, he began 
building the temple, or new covenant sanctuary— the church 
of God. Just before he expired upon the cross, he uttered 
these words, "It is finished." His death, the shedding of 
his blood, was the last thing necessary to complete the 
structure — to finish the house of God, "which is the church 
of the living God," in which we are builded together for 
an habitation of God through the Spirit. The antitype 
of the worldly sanctuary was now complete; hence, the 
shadow passed away and gave place to the substance. The 
moment Jesus expired, and the new covenant sanctuary 
was finished, "the vail of the temple [in Jerusalem] was 
rent in twain from top to bottom. ' ' Mat. 27 : 51. God moved 
out of that earthly building, never more to dwell in temples 
made with hands. Their great house at Jerusalem was made 
desolate in fulfilment of Jesus ' own words in Luke 13 : 34, 
35. "0 Jerusalem, Jerusalem, which killest the prophets, 
and stonest them that are sent unto thee ; how often would I 
have gathered thy children together, as a hen doth gather 
her brood under her wings, and ye would not! Behold, 
your house is left unto you desolate : and verily I say unto 
you. Ye shall not see me, until the time come when ye shall 
say. Blessed is he that cometh in the name of the Lord." 
The Jews would not be gathered under his wings, but filled 
up the cup of their iniquities by crucifying the Messiali. 
Their wickedness and abominations had reached to tlie full. 



60 THE CLEANSING OF THE SANCTUARY. 

and God forsook their house forever, and left it desolate. 
We will next consider what was to happen to the desolate 
sanctuary. 

' ' He shall make it desolate, even until the consummation, 
and that determined shall be poured upon the desolate.'' 
Dan. 9 : 27. The consummation of a thing is the end of it. 
That worldly house was made desolate at Christ's death, 
and was to remain so until its end, or final destruction; 
until ''that determined shall be poured upon the desolate." 
Something determined was to come upon the sanctuary 
and city. What was that? ''And the people of the prince 
that shall come shall destroy the city and the sanctuary; 
and the end thereof shall be with a flood, and unto the end 
of the war desolations are determined." ver. 26, Common 
Version. "And he shall destroy the city and the sanc- 
tuary with the prince that is coming: they shall be cut off 
with a flood, and to the end of the war which is rapidly 
completed he shall appoint the city to desolations. ' ' ver. 26, 
LXX. This is a clear prediction of the destruction of Je- 
rusalem by the Roman armies. Jesus foretold it in the 
following language: "And when he was come near, he be- 
held the city, and wept over it, saying. If thou hadst known, 
even thou, at least in this thy day, the things which belong 
unto thy peace ! but now they are hid from thine eyes. For 
the days shall come upon thee, that thine enemies shall cast 
a trench about thee, and compass thee round, and keep thee 
in on every side, and shall lay thee even with the ground, and 
thy children within thee; and they shall not leave in thee 
one stone upon another; because thou knewest not the time 
of thy visitation. ' ' Luke 19 : 41-44. 

Vespasian was the tenth Csesar and Roman emperor, rul- 
ing from A. D. 70 to 79. Prior to A. D. 70 he carried his 
conquest into Judea, and laid the cities and countries waste. 



THE FIK&T COVENANT SANCTUARY. 61 

City after city fell into his hands, until at length the Jews 
gathered their hosts inside the walls of Jerusalem. In A. 
D. 70 Vespasian returned to Rome, and left the war in 
Judea to his son Titus. Titus, now in sole command, marched 
the Roman legions to Jerusalem, and hemmed the city in 
on all sides. The casting of a trench about her was literally 
fulfilled. Titus, having made several assaults upon the 
city without success, resolved to surround it with a wall, 
which was completed in three days. The wall was thirty- 
nine furlongs in length, and was strengthened with thirteen 
forts at proper distances, so that all hope of escape was 
cut off: none could escape, and no provision could be 
brought in. When this wall and trench were completed, they 
were enclosed on every side. This soon reduced the in- 
habitants to a most terrible distress by the famine which 
ensued. 

It will be well worth the reader's attention to read the 
whole account of that great tribulation as recorded by 
Josephus. Moses foretold this awful calamity which be- 
fell the Jewish nation as follows: '^The Lord shall bring 
a nation against thee from far, from the end of the earth, as 
swift as the eagle flieth; a nation whose tongue thou shalt 
not understand ; a nation of fierce countenance, which shall 
not regard the person of the old, nor show favor to the 
young : and he shall eat the fruit of thy cattle, and the fruit 
of thy land, until thou be destroyed: which also shall not 
leave thee either corn, wine, or oil, or the increase of thy 
kine, or flocks of thy sheep, until he have destroyed thee. 
And he shall besiege thee in all thy gates, until thy high and 
fenced walls come down, wherein thou trustedst, through- 
out all thy land : and he shall besiege thee in all thy gates 
throughout all thy land, which the Lord thy God hath given 
thee. And thou shalt eat the fruit of thine own body, the 



62 THE CLEANSING OF THE SANCTUAKY. 

flesh of thy sons and of thy daughters, which the Lord thy God 
hath given thee, in the siege, and in the straitness, where- 
with thine enemies shall distress thee : so that the man that is 
tender ^mong you, and very delicate, his eye shall be evil 
toward his brother, and toward the wife of his bosom, and 
toward the remnant of his children which he shall leave: 
so that he ^dll not give to any of them of the flesh of his 
children whom he shall eat : because he hath nothing left him 
in the siege, and in the straitness, wherewith thine enemies 
shall distress thee in all thy gates. The tender and delicate 
woman among you, which would not adventure to set the 
sole of her foot upon the ground for delicateness and tender- 
ness, her eye shall be evil toward the husband of her bosom, 
and toward her son, and toward her daughter, and toward 
her young one that cometh out from between her feet, and 
toward her children which she shall bear: for she shall eat 
them for want of all things secretly in the siege and 
straitness, wherewith thine enemy shall distress thee in 
thy gates." Deut. 28: 49-57. 

AYe will here insert the following from Jcsephus, to show 
that the above was all fulfilled in the famine which ensued 
in the city : ' ' So all hope of escaping was now cut oft from 
the Jews, together with their libert^^ of going out of the 
cit^'. Then did the famine widen its progress, and devoured 
the people by whole houses and families ; the upper rooms 
were full of women and children that were dying by famine, 
and the lanes of the city were full of the dead bodies 
of the aged; the children also and the young men wan- 
dered about the market-places like shadows, all swelled 
with the famine, and fell down dead, wheresoever their 
miser\^ seized them. As for burying them, those that were 
sick themselves were not able to do it ; and those that were 
hearty and well were deterred from doing it by the 



THE FIRST COVENANT SANCTUARY. 63 

great mnltitude of those dead bodies, and by the uncer- 
tainty there was how soon they should die themselves; for 
many died as they were burying others, and many went to 
their coffins before that fatal hour was come. Nor was 
there any lamentations m^ade under these calamities, nor 
were heard any mournful complaints; but the famine con- 
founded all natural passions ; for those who were just going 
to die looked upon those that were gone to rest before them 
with dry eyes and open mouths. 

''A deep silence also, and a kind of deadly night, had seized 
upon the city; while yet the robbers were still more terri- 
ble than these miseries were themselves; for they brake 
open those houses which were no other than graves of dead 
bodies, and plundered them of what they had ; and carrying 
off the coverings of their bodies, went out laughing, 
and tried the points of their swords in their dead bodies; 
and, in order to prove what metal they were made of, they 
thrust some of those through that still lay alive upon the 
ground ; but for those that entreated them to lend them their 
right hand and their sword to despatch them, they were too 
proud to grant their requests, and left them to be consumed 
by the famine. 

^'Now every one of these died with their eyes fixed upon 
the temple, and left the seditious alive behind them. Now 
the seditious at first gave orders that the dead should be 
buried out of the public treasury, as not enduring the stench 
of their dead bodies. But afterwards, when they could not 
do that they had them cast down from the walls into the 
valleys beneath. However, when Titus, in going his rounds 
along those valleys, saw them full of dead bodies, and the 
thick putrefaction running about them, he gave a groan; 
and, spreading out his hands to heaven, called God to wit- 
ness that this was not his doing; and such was the sad case 

of the city itself." Josephus' Wars, Book V, Chap. XII. 



64 THE CLEANSING OF THE SANCTUAEY. 

^^Now of those that perished by famine in the city, the 
number was prodigious, and the miseries they underwent 
were unspeakable ; for if so much as the shadow of any kind 
of food did anywhere appear, a war was commenced pres- 
enth^, and the dearest friends fell a fighting one with an- 
other about it, snatching from each other the most misera- 
ble supports of life. Nor would men believe that those who 
were dying had no food, but the robbers would search them 
when they were expiring, lest any one should have concealed 
food in their bosoms, and counterfeited dying; nay, these 
robbers gaped for want, and ran about stumbling and stag- 
gering along like mad dogs, and reeling against the doors of 
the houses like drunken men ; they would also, in the great 
distress they were in, rush into the very same houses two or 
three times in one and the same day. 

"Moreover, their hunger was so intolerable, that it o- 
bliged them to chew every thing, while they gathered such 
things as the most sordid animals would not touch, and en- 
dured to eat them ; nor did they at length abstain from gir- 
dles and shoes ; and the very leather which belonged to their 
shields they pulled off and gnawed: the very wisps of old 
hay became food to some; and some gathered up fibres, 
and sold a very small weight of them for four Attic [drach- 
mae]. 

"But why do I describe the shameless impudence that the 
famine brought on men in their eating inanimate things, 
while I am going to relate a matter of fact, the like to which 
no history relates, either among the Greeks or Barbarians? 
It is horrible to speak of it, and incredible when heard. 
I had indeed willingly omitted this calamity of ours, that 
I might not seem to deliver what is so portentous to poster- 
ity, but that I have innumerable witnesses to it in my own 
age ; and besides, my country would have had little reason to 



THE FIKST COVENANT SANCTUARY. 65 

thank me for suppressing the miseries that she underwent at 
this time. 

"There was a certain woman that dwelt beyond Jordan, 
her name was Mary ; her father was Eleazar, of the village 
Bethezob, which signifies the house of hyssop. She was 
eminent for her family and her wealth, and had fled away 
to Jerusalem with the rest of the multitude, and was vdth 
them besieged therein at this time. The other effects of this 
woman had been already seized upon, such I mean as she 
had brought with her out of Perea, and removed to the 
city. What she had treasured up besides, as also what food 
she had contrived to save, had also been carried off by the 
rapacious guards, who came every day running into her 
house for that purpose. This put the poor woman into a 
very great passion, and by the frequent reproaches and . 
imprecations she cast at these rapacious villians, she had 
provoked them to anger against her; but none of them, 
either out of indignation she had raised against herself, 
or out of commiseration of her case, would take away her 
life; and if she found any food, she perceived her labors 
were for others, and not for herself ; and it was now become 
impossible for her any way to find any more food, while the 
famine pierced through her very bowels and marrow, when 
also her passion was fired to a degree beyond the famine 
itself; nor did she consult with any thing but with her 
passion and the necessity she was in. 

* ' She then attempted a most unnatural thing ; and snatch- 
ing up her son, who was a child sucking at her breast, she said, 
'0 thou miserable infant! for whom shall I preserve thee 
in this war, this famine, and this sedition? As to the war 
with the Romans, if they preserve our lives we must be 
slaves. This famine also will destroy us, even before that 
slavery comes upon us. Yet are these seditious rogues more 



66 TEE CLZAXsiy:- 'U the S-i:s'ctuaet. 

terrible than botli the other. Come on: be tlion my food. 
and be thon a fmy to the^r -::::- : r - y ■ '7-word 
to the world, which :? ah :ha: :s i::^ Trai^iiiig lu o-mplete 
the calamities of v.- hr~-. " 

•"As soon as --ir _:: . -::.. :_:- -::- s^r'^ her son. and then 
roasted him, ::::' >:.: the one hah: of him and kept the other 
'--■:■'-- hy her eon;.; :^. ^'" \:\ ';hh :hr -r^iihons came in 
mr->ntly, and sm^^.^n^ :^_^ ^_:::,i sccn: cz this food, they 
thirarened her that they w.;-_h;i :\;: her thr;^.: immetiiately 
if she hih n;: ^h;" hmm what ::: i -hr h:.h _ ;ren ready. 
Snr rv;;h-;;. :_::.: -_t _;: ;. -:med a very nne portion of it for 
them, ana wimm tm;;' -rm;. ~_:c: '^^.^ irit cf ncr s:n. Here- 
upon they we: ^ miiTh ~im a i_ 1: m a:_h amazrmrn: :f mmd. 
and stood as:;:;:-hvd at the sight, when she said to them. 
^This is minr :—^. -;n, and what hath Ve-n htnr ^as mine 
own doing I (i;:_m, -at -:i this :; ;i; ; ::: I have eaten of it 
myself! Do not yun pict^ni t: m -ithri m;:r t-^nder ^han a 
woman, or more conipassi:natr than a mthr : a: f y; a be 
so scrapnlons, and do a : h am i- is my sacimice. as I have 
eaten the one half, let the rest Im : m m i f : me also. ' 

^^Aite: -"hich those men went a: : c a iag ieing never 
so mai- ah igMed at any thing as thr ~a m at tins, and 
with smr im'tilty they left the rest : that mrat to the 
mother, h' :: — hich the whole city was full of this horrid 
action i ; hately : and while eveiy i; iadd this ndserable 
cat a if; tiiair own eyes, the tirm _cd. a? if this "on- 
hraai- : a thn had been done by tnrms-i ms. So those that 
were iam aistressed by the famine were veiy desirous to 
<ii- a a he ai maa i aa — ^r^ esteemed hapiy. because 
the"' i:; i a_ ; h' > a ha^ cn;a.^h eithaa to hear or to see such 
misctm^h' T:r..-_, 1 :hr hr-^s. 3; ;h ^T. ChE?-'\ III. 

These few extaacts fiom Jesrchn-' a::;'ant give ns a 
faint idea of what came nron that ■;c:aie. '"And Jesns 



THE FIRST COVENANT SANCTUARY. 67 

went out, and departed from the temple: and his disciples 
came to him for to show him the buildings of the temple. 
And Jesus said unto them, See ye not all these things? 
verily I say unto you. There shall not be left here one stone 
upon another, that shall not be thrown down. When ye 
, therefore shall see the abomination of desolation, spoken of 
by Daniel the prophet, stand in the holy place, (whoso read- 
eth, let him understand:) then let them which be in Judea 
flee into the mountains : let him which is on the housetop 
not come down to take any thing out of his house : neither let 
him which is in the field return back to take his clothes. And 
woe unto them that are with child, and to them that give suck 
in those days ! But pray ye that your flight be not in the 
winter, neither on the sabbath day. ' ' Mat. 24 : 1, 2, 15-20. 

The abomination of desolation is the supplanting of the 
true worship of God by pagan worship. It will be remember- 
ed that Antiochus placed the abomination of desolation in Je- 
rusalem. This he did by abolishing the worship of Jehovah, 
and setting up heathen worship on the sacred ground of the 
temple; building an altar on top of God's altar, and sacri- 
ficing swine's flesh on the same. Just so did the Eomans. 
''And now the Romans, upon the flight of the seditious into 
the city, and upon the burning of the holy house itself, 
and of all the buildings round about it, brought the ensigns 
to the temple, and set them over against the east gate ; and 
there did they offer sacrifice to them, and there did they 
make Titus imperator with the greatest acclamations of 
joy."— Josephus. 

''Almost the entire religion of the Eoman camp consisted 
in worshiping the ensigns, swearing by the ensigns, and 
preferring the ensigns before all other gods."— Tertullian. 

Thus the Romans did what Antiochus had done, sup- 
planted the worship of God by heathen worship. They 



68 THE CLEANSING OF THE SANCTUABY. 

sacrificed to their standards, the standards of the very army 
which did desolate the city and sanctuary. This was truly 
an abomination of desolation. Jesus gave the church a sign 
by which they might know when the time had arrived for 
the city to be destroyed. By this sign they might know 
when to flee out of the doomed city and make their escape. 
^'And when ye shall see Jerusalem compassed with armies, 
then know that the desolation thereof is nigh. Then let 
them which are in Judea flee to the mountains ; and let them 
which are in the midst of it depart out; and let not them 
that are in the countries enter thereinto. ' ' Luke 21 : 20, 21. 

Just as soon as the Roman armies were to appear, that 
was a sure sign for the disciples of Christ to flee out. This 
counsel was remembered by the Christians. Eusebius tells 
us that ''all who believed in Christ left Jerusalem and fled 
to Pella, and other places beyond the river Jordan; and 
so they all marvelously escaped the general shipwreck of 
their country; not one of them perished." 

The Lord urged them to pray that their flight be not in 
the winter, neither on the sabbath day. In the winter the 
hardness of the season, the condition of the roads, the short- 
ness of the days, and the length of nights, would all be great 
impediments to their flight. On the Jewish sabbath the 
gates of all the cities and towns in every place were kept 
shut and barred, so that if their flight had been on a sab- 
bath they could not have escaped, nor found admission in 
any place of security in the land. 

God took care to provide for the escape of the Christians 
out of the awful calamitj^ which befell the Jews. Prior 
to the time when Titus marched his hosts to the city, Cestius 
Gallus, the president of Syria, came against Jerusalem 
with a powerful army. He might have assaulted the city 
and taken it, and thereby put an end to the war ; but with- 



THE FIRST COVENANT SANGTTJAEY. 69 

out any just reason, and contrary to the expectation of all, 
he raised the siege and departed. Josephus remarks that 
at this time, ''many of the principal Jewish people forsook 
the city as men do a sinking ship. ' ' These evidently were 
the Christians, who understood from Jesus' words that 
the desolation of the place was nigh. Jesus pitied such as 
would be with child, and gave suck in those days. Such 
would not be in a condition to escape; neither could they 
bear the miseries of the awful siege. 

Daniel foretold these miseries as follows: "And there 
shall be a time of tribulation, such tribulation as has not 
been from a time that there was a nation on the earth until 
that time: at that time thy people shall be delivered, even 
every one that is written in the book. ' ' Dan. 12 : 1, LXX. 
This dehvering of the people of God refers to their escape 
out of the city upon which this great tribulation was coming. 
Jesus used the same language as Daniel with reference to 
the destruction of the city : ' ' For then shall be great tribu- 
lation, such as was not since the beginning of the world to 
this time, no, nor ever shall be. And except those days 
should be shortened, there should no flesh be saved : but for 
the elect's sake those days shall be shortened." Mat. 24: 
21, 22. ' ' Then let them which are in Judea flee to the moun- 
tains ; and let them which are in the midst of it depart out ; 
and let not them that are in the countries enter thereinto. 
For these be the days of vengeance, that all things which are 
written may be fulfilled. But woe unto them that are with 
child, and to them that give suck, in those days ! for there 
shall be great distress in the land, and wrath upon this 
people. And they shall fall by the edge of the sword, and 
shall be led away captive into all nations: and Jerusalem 
shall be trodden down of the Gentiles, until the times of 
the Gentiles be fulfilled." Luke 21 : 21-24. 



70 THE CLEANSING OF THE SANCTUABY. 

No history can furnish ns a parallel to the calamities 
and miseries of the Jews: rapine, murder, famine, and 
pestilence within; fire and sword, and all the horrors of 
war without. Our Lord wept at the foresight of these 
calamities ; and it is almost impossible for any humane per- 
son to read them, as recorded by the Jewish historian, with- 
out weeping also. These were the ' ' days of vengeance, that 
all things which were written might be fulfilled." All the 
calamities predicted by Moses, Isaiah, Daniel, and other 
prophets, as well as those predicted by our Savior, met in 
one common center, and were fulfilled in the most terrible 
manner on that generation. God sent vengeance and wrath 
upon that people for the blood they had shed. Josephus 
computes the number of those who perished in the siege at 
eleven hundred thousand. In the entire war about 1,357,660 
were slaughtered. If it had continued much longer, no 
flesh would have been saved. The whole Jewish nation 
would have been wiped out of existence. But Jesus had 
said that ''this generation shall not pass away, till all be 
fulfilled. ' ' The generation of the Jews was to be preserved 
till the end. For this reason "those days were shortened." 
The Lord overruled things insomuch that an elect seed 
was preserved. These were led captive into all nations. 
Even yet, to-day, the Jews are a scattered people among 
all nations. They long for a time to return and be recog- 
nized in their own land, but whether this desire will ever 
be realized, time alone will tell. Jerusalem was to be trod- 
den down of the Gentiles, until the times of the Gentiles be 
fulfilled. 

There are yet a few things I will mention, which will be 
of interest to the reader. Jesus foretold that prior to this 
awful destruction, there would be ' ' fearful sights, and great 
signs from heaven. ' ' Luke 21 : 11. We will here quote from 



THE FIRST COVENANT SANCTUARY. 71 

Josephus, Book VI, Chap. V. ^'Thus were the miserable 
people persuaded by these deceivers, and such as belied 
God himself ; while they did not attend nor give credit to the 
signs that were so evident, and did so plainly foretell their 
future desolation, but, like men infatuated, without either 
eyes to see or minds to consider, did not regard the denuncia- 
tions that God made to them. Thus there was a star resem- 
bling a sword, which stood over the city, and a comet that 
continued a whole year." 

He further says that ^'at the ninth hour of the night, so 
great a light shone round the altar and the holy house, that 
it appeared to be bright daytime ; which lasted for half an 
hour. ... At the same festival also, a heifer, as she was 
led by the high priest to be sacrificed, brought forth a lamb 
in the midst of the temple. 

^'Moreover the eastern gate of the inner [court of the] 
temple, which was of brass, and vastly heavy, and had been 
with difficulty shut by twenty men, and rested upon a basis 
armed with iron, and had bolts fastened very deep into the 
firm floor, which was there made of one entire stone, was 
seen to be opened of its own accord about the sixth hour of 
the night. Now those that kept watch in the temple came 
hereupon, running to the captain of the temple, and told 
him of it; who then came up thither, and not without great 
difficulty was able to shut the gate again. This also appeared 
to the vulgar to be a very happy prodigy, as if God did 
thereby open them the gate of happiness. But the men of 
learning understood it, that the security of their holy house 
was dissolved of its own accord, and tliat the gate was opened 
for the advantage of their enemies. So these publicly de- 
clared that the signal foreshadowed the desolation that was 
coming upon them. 

*' Beside these, a few days after that feast, on the one and 



72 THE CLEANSING OF THE SANCTUAKY. 

twentieth day of the month Artemisius, a certain prodigious 
and incredible phenomenon appeared : I suppose the account 
of it would seem to be a fable, were it not related by those 
who saw it, and were not the events that followed it of so 
considerable a nature as to deserve such signals ; for, before 
sunsetting, chariots and troops of soldiers in their armor 
were seen running about among the clouds, and surrounding 
of cities. 

' ' Moreover, at that feast which we call Pentecost, as the 
priests were going by night into the inner [court of the] 
temple, as their custom was, to perform their sacred minis- 
trations, they said that, in the first place, they felt a quak- 
ing, and heard a great noise, and after that they heard a 
sound as of a great multitude, saying, ' Let us remove hence. ' 

' ' But what is still more terrible, there was one Jesus, the 
son of Ananus, a plebeian and a husbandman, who, for four 
years- before the war began, and at a time when the city 
was in very great peace and prosperity, came to that feast 
whereon it is our custom for every one to make tabernacles 
to God in the temple, began on a sudden to cry aloud, 'A 
voice from the east, a voice from the west, a voice from the 
four winds, a voice against Jerusalem and the holy house, 
a voice against the bridegrooms and the brides, and a voice 
against this whole people ! ' " 

Josephus tells us, that though the magistrates endeavored 
by stripes and tortures to restrain him, yet he still cried 
with a mournful voice, ''Woe, woe, to Jerusalem!'' And 
this he continued to do for several years together, going 
about the walls and crying with a loud voice: "Woe, woe, 
to the city again, and to the people, and to the holy house ! ' ' 
And as he added, "Woe, woe, to myself!" a stone from some 
sling or engine struck him dead on the spot. 

It is worthy of remark, that Josephus appeals to the tes- 



!1:HE first COVElSrANT SANCTUARY. 73 

timony of others, who saw and heard these fearful things. 
Tacitus, a Roman historian, gives very nearly the same 
account as that of Josephus. 

As to the high veneration which the Jews cherished for 
their temple, we quote the following from another writer: 
' ' Their reverence for the sacred edifice was such, that, rath- 
er than witness its defilement, they would cheerfully sub- 
mit to death. They could not bear the least disrespectful 
or dishonorable thing said of it. The least injurious slight 
of it, real or apprehended, instantly awakened all the 
choler of a Jew, and was an affront never to be forgiven. 
Our Savior, in the course of his public instructions, hap- 
pened to say, ^ Destroy this temple, and in three days I will 
raise it up. ' John 2 : 19. This was construed into a con- 
temptuous disrespect, designedly thrown out against the 
temple; his words instantly descended into the hearts of 
the Jews, and kept rankling there for several years; for 
upon his trial, this declaration, which it was impossible for 
a Jew ever to forget, or to forgive, was alleged against 
him as the most atrocious guilt and impiety. Mat. 26: 
61. Nor was the rancor and virulence which this ex- 
pression had occasioned, at all softened by all the affecting 
cirtumstances of that excruciating and wretched death they 
saw him die : even as he hung upon the cross, with triumph, 
scorn, and exultation, they upbraided him with it, contemp- 
tuously shaking their heads and saying: ^Thou that des- 
troyest the temple, and buildest it in three days, save thy- 
self.' Mat. 27:40." 

It is also true that when the eTews tried to condemn Ste- 
phen, they ^ ' set up false witnesses, which said, this man ceas- 
eth not to speak blasphemous words against this holy place 
(meaning the temple). Acts 6:13. This was blasphemy 
not to be pardoned; hence, they put the holy apostle to 



74 THE CLEAXSIXG OF THE SANCTUAHY. 

death. The same was true when the Jews accused Paul of 
taking Trophimus an Ephesian into the temple. They said, 
"He hath polluted this holy place."- This so incited them 
that they were ready to put him to death. See Acts 21 : 18- 
31. In their blind zeal for the worldly sanctuary, they 
could not discern the heavenly, which at that time was 
established in the earth. 

But that splendid building, which was once the admira- 
tion and eiiYj of the world, has forever jDassed away. Ac- 
cording to our blessed Lord's prediction, that there should 
not be left one stone upon another, that should not be thrown 
down, it was completely demolished by the Roman soldiers 
under Titus, A. D. 70, on the same month of the year, and 
on the same day of the month on which Solomon's temple 
was destroyed by the Babylonians. 

The above is a brief history of the old covenant sanctuary, 
of which we will speak more particularly in future chapters. 



THe Ne"w Covenant Sanctuary, 



Were it not for the dark leaven of Adventism, a few 
plain scriptures were all that need be given to point out 
the sanctuary of the Xew Testament, for all spiritually 
minded readers are very naturally led to understand that 
God's church is the sanctuary. But since those crafty "chil- 
dren of the bondwoman" have darkened counsel by their 
cunningly devised fables, the reader will please bear with us 
while we show clearly what the sanctuaiy is, and also remove 
the props of their babel structure, and let it fall to the 
ground. What then is 



THE NEW COVENANT SANCTUARY. 75 

THE ADVENTIST THEORY? 

We will quote from U. Smith's tract, "The Sanctuary 
and the Twenty-Three Hundred Days of Daniel, ' ' and from 
his "Thoughts on Daniel.'' We introduce the absurdities 
of that sect by this man, because he is one of their foremost 
writers. He says, ^ ^ The Advent body were a unit, and their 
testimony shook the world."— Sane, page 10. Was that body 
the body of Christ, or one of the daughters of great Baby- 
lon? The body of Christ is the church (Eph 1 : 22, 23 ; Col. 1 : 
18, 24), "The pillar and ground of the truth," and was 
called out of the world by the gospel of truth. How was this 
Advent body called out? What was her testimony? We turn 
to Smith and receive this answer: "A world-wide agitation 
of this question of Christ's immediate second coming called 
out hundreds of thousands of believers in the doctrine."— 
Sane. 10. The time of his coming was set for Oct. 22, 1844. 
This was their testimony, and this cry called out that body. 
Was it true or false? Were their hopes realized in the 
"immediate coming of Christ"? Let the same writer an- 
swer : 

"Suddenly their power was broken, their strength scat- 
tered, their ranks divided, and their testimony paralyzed. 
They passed the point of their expectation and realized not 
their hope. That a mistake had been made somewhere, none 
could deny. Prom that point, the history of the majority 
of that once happy, united people [happy in believing a 
delusion, arid only united in the same] has been marked by 
discord, division, confusion, speculations, new mistakes, 
fresh disappointments, disintegration and apostasy. The 
world, without careful scrutiny looks complacently upon this 
result, and, relieved of its anxiety respecting the Lord's 
coming, is wont to regard all classes of Adventists as only 
the remnants of an exploded delusion."— Sane. 10, 11. 



76 THE CLEANSING OF THE SANCTUAEY. 

This well describes the facts, not only as seen by the world, 
but also by men of God, who view the ruins with ' ' careful 
scrutiny." Here then we prove by their own witness that 
the Advent movement was animated by a false prediction, 
that their "body" was called out by a delusion, that their 
unity was based on a lie, and their explosion wrought the 
fruits of division, confusion and apostasy, all of which force 
the conclusion that the whole thing originated with the 
father of lies. In the language of U. Smith, ' ' It must have 
been a mighty influence of some kind." True; but we are 
told that Satan is ''mighty," and it may have been his in- 
fluence. We have only to consider whether their "testi- 
mony," and prediction that Christ would come on Oct. 
22, 1844, was true or false, to determine whether the excite- 
ment arising from it was of God, or of the devil; for God 
never moves out on a falsehood, nor invents a false alarm; 
but his Book ascribes to Satan the fatherhood of all lies. 
Therefore, the Adventist movement, having been created by 
a falsehood, must have been a "mighty influence of some" 
Satanic kind. Such was its evident character while united 
on a wild fanaticism, and such it has remained since their 
false prediction failed. Says Smith: 

"Let it be remembered that God can not be the author 
of the confusion that has existed since that time in some 
branches of the Advent body."— Sane. 15. If he was not 
the author of the thing when united on an error, nor yet of its . 
confusion after falling into fragTaents, we conclude that he 
never had anything to do with it. ' ' The fruits of the Spirit 
are in all goodness," and, "A good tree can not bring forth 
evil fruit. " But what kind of fruit could be expected from 
a tree which took its root in the soil of error? Let us call 
your attention to two evils that have grown out of that sect, 
which are acknowledged in the quotations we have given 



THE NEW COVENANT SANCTUAKY. 77 

from Smith. First, ** apostasy. ' ' We have heen informed by 
men who witnessed the Miller excitement that, many who had 
been sincere Christians were carried away with this ''wind 
of doctrine,'' disposed of their homes, at a great sacrifice, 
neglected all temporal duties, and after they found them- 
selves deceived, cast the blame upon the Bible, and aposta- 
tized. 

Some time ago the conviction came clearly to our mind, 
that the Adventist commotion was specially invented by the 
devil as a false alarm of Christ's second coming, well know- 
ing that the reaction would involve the whole world in car- 
nal indifference and deep slumber on the awful fact of his 
coming ; to our astonishment we find U. Smith admitting that 
such was the very eifect produced. In the words already 
quoted he says that the world is ''relieved of its anxiety 
respecting the Lord's coming." That is a natural conse- 
quence, since one extreme generally follows another. Satan 
seems to have had some knowledge of the fact that the 
time drew near when God 's messengers would ' ' run to and 
fro," publishing salvation, announcing the signs of Christ's 
coming, and gathering God's holy remnant, ready for the 
Bridegroom's coming. Therefore he prematurely moved a 
great excitement, based upon a set time that would soon 
betray all who were thereby carried away, and thus ease 
the whole world down into a deep slumber, only to be 
broken by the thunders of the judgment day. To illustrate 
the effect: Suppose the people of a village are suddenly 
aroused from their sleep by the cry of fire. They rush forth 
into the streets, but, finding no fire, conclude they have been 
imposed upon by a false alarm. They retire with sullen 
feelings, not to be easily fooled again. Yea, they lie down 
and give themselves to slumber that is undisturbed by a 
similar report, even though it prove to be a true one thc^t 



78 THE CLEANSING OF THE SANCTUABY. 

imperils their very lives. Just so the devil has sent out the 
false ciy of Adventism, and a thousand other lying novelties, 
until the masses, disgusted and bewildered, have given them- 
selves over to carnal indifference, and have, as it were, laid 
themselves down to sleep over the very fires of hell; and 
few can be waked by the awful trump of present truth. Oh, 
how dreadful the situation ! 

And after this great bubble of 1844 collapsed, Satan took 
an advanced step by organizing the confused throng on a 
no-soul-all-bondage creed, sending forth their teachers to 
deceive the nations, turning men away from the kingdom 
of heaven to the kingdom of legality, darkness and death. 
But confusion of face was upon them. They had deceived 
the people once, and how could they expect their confidence 
again! Some device must be sought out by which they could 
account for their failure, and, in some measure at least, es- 
cape the reproach of being false teachers. Because Christ 
did not come, and the earth was not cleansed at the time an- 
nounced. Smith says, '^It has led the majority, while di- 
vided on many other points, to agree on this, that the 2,300 
days did not end in 1844. It has led them to make a full 
surrender of positions which were once acknowledged to be 
the ground and pillar of the Advent faith. ' '—Sane. 18. Here 
it is confessed that their mere speculation on a point of 
prophecy was the pillar and ground of their sect. Had 
truth been their pillar and ground it would not have failed 
them. But while the majority left off this fanaticism, others 
sought out a new device. Their theory had been as follows : 
^'The sanctuary is the earth, or at least some portion of 
the earth. Its cleansing is to be by fire. But the renovation 
of the earth is to take place only at the second coming of the 
Lord.''— Sane. 15. ''The theory as held in 1844 consisted of 
two main propositions : (1) That the 2,300 days would end in 



THE NEW COVENANT SANCTUARY. 79 

1844. (2) That the earth was the sanctuary then to be 
cleansed."— page 16. 

Such blindness betrays an utter absence of spiritual 
knowledge. Had they ever ' ' sanctified the Lord God in their 
hearts, ' ' they would have known the place of his sanctuary ; 
but being earthly, their foolish minds worked for an earth- 
ly sanctuary. Instead of their crumbled pillar, they set up 
this, if possible, more ridiculous fabrication; namely, the 
earth is not the sanctuary, but it is something up in heaven. 
Having thus shifted the scene of cleansing to a realm that 
lies beyond human observation, they have this advantage; 
i. e., their second delusion is not exposed to general view as 
was the first. On this new fabrication they base a claim that 
''the calculation of the time was correct. In 1844 the great 
period of 2,300 years was finished, which marked the com- 
mencement of the work of cleansing the sanctuary."— Sane. 
72. So we are told that in 1844 Christ began to clean out his 
sanctuary in heaven. And upon this disgusting theory 
Adventists hope to redeem themselves from the stigma of 
their past blunders. It is the only soul in their system ; the 
only ''remedy," as Smith says, for the movement, which 
"has fallen into such misfortune and weakness." "The 
sanctuary is the one subject that brings order out of all this 
chaos."— Sane. 11. 

Again, " If we take the ground that the prophetic periods 
did not then expire, the whole work falls to the ground 
as wholly false and unscriptural. For if the termination 
of the prophetic period is yet future, another like move- 
ment is to transpire [God forbid], and the one we had 
was a counterfeit and a fraud. Then we must attribute to 
fanaticism that work."— Sane, page 74. On page 141 and 
142 it is again conceded that if that time calculation was not 
correct, then, "the past Advent movement is all a failure. 



80 THE CLEANSING OF THE SANCTUAKY. 

But if there is nothing to the past movement, there is cer- 
tainly nothing to the present." 

Here then is the conclusion of the whole matter. It is 
virtually a confession that the sect has no other apology for 
its existence save the interpretation of certain prophecy, 
which, according to their discovery, has nothing to do with 
the salvation of men on earth, but relates exclusively to what 
is going on in heaven. It is a frank aclaiowledgement that 
there is no vital principle, nor regenerating element in the 
thing. If it did not hit that date all right it is " all a failure, ' ' 
and there is ^'nothing to the past movement," and "cer- 
tainly nothing to the present. ' ' In short, it has proved to be 
good for nothing. It neither possesses nor teaches any 
real salvation, and has never helped any one into the king- 
dom of heaven ; therefore if its high assumption of wisdom 
and prophecy proves to be "fanaticism, ' ' then the whole thing 
is a " counterfeit and a fraud. ' ' The whole system then rests 
upon the single pivot that their application of time in Daniel 
8 : 14 was correct. If this last shift is overthrown the entire 
superstructure, as Smith has admitted, ' ' falls to the ground 
as wholly false and unscriptural. " And fall it must before 
the light of God's truth. A certain calculation, and not 
Christ, is its foundation. The Lord pity the sect that rests 
upon such a precarious device. Surely you look in vain 
for deliverance to your imaginary sanctuary ; for the hail of 
God's Word will sweep it away. We shall prove that your 
second delusion is no better than the first. 

First, then, we will examine their new invention that they 
have sought out. Briefly and fairly set forth it is this : The 
tabernacle and temple were God's sanctuary during the 
first covenant. They were a type of the sanctuary under the 
present covenant, which is in heaven. When the Israelite 
brought a sacrifice to be offered by the priest according to 



THE NEW COVENANT SANCTUAEY. 81 

the law, he did not receive a clear pardon for the sin he 
had committed. "But he was as yet only relatively or 
conditionally free. The law still held him, and unless its 
claims should be more directly satisfied, the remission of his 
sins would not be secured."— Sane. 133. The sinning Jew 
being only partially forgiven, we are told his sins were trans- 
ferred from him to the sanctuary, and there kept on hand, 
as if they were ponderable things that could be done up in a 
package, labeled and stored away. ^^ Their transfer," says 
U. Smith, "from the sinner to the sanctuary was not the 
final disposition of them. They were not borne into the 
sanctuary either to remain there forever, or to be considered 
as blotted out and removed. But they were treated as still 
in existence, and as hateful and evil things. "—Sane. 128. 
Then Advent fictions further inform us that on the great 
day of atonement, the tenth day of the seventh month of 
each year, all that large stock of sins that had accumulated 
against the repentant Jews during the year was brought out, 
laid on the scapegoat, and by him borne off into the wilder- 
ness and thus finally disposed of. 

Then it is further stated that this round of ceremonies in 
the temple is a type of Christ's high-priestly association 
in heaven. The interval between the annual days of atone- 
ment corresponds with Christ's ministry from the time of 
his ascension until Oct. 22, 1844. And as the sins of the 
Jews were only relatively forgiven, laid up in the temple, 
so the sins of all who had believed on Christ from the 
beginning of the gospel until Oct. 22, 1844 had accumulated 
in the sanctuary in heaven. See "Thoughts on Daniel," 
page 233. And on the above date Christ left the holy place of 
the sanctuary in heaven, entered the most holy and began 
to cleanse that sanctuary, as the last stage of his high- 
priestly office. And upon tliis beautiful story rests the 



S2 THE CLEANSING OF THE SANCTUARY. 

entire fabric of Adventism. ^ ^ For, ' ' says Smith, ' ' if the 
sanctnary is not now being cleansed, the position and work 
of our Lord differs in no respect from what they have been 
■fclie past 1,800 years; and the past Advent movement is all 
a failure." —Sane, page 141. 

No wonder the new invention has been dihgently sought 
out. It has been demonstrated in the nineteenth century 
tiiat men become so intent on saving their own religion from 
disrepute that they forget that they have a soul to be saved 
frona sin, and that there is a Christ who is able to save it. 
Who ever heard, or read in the Bible, that God partially 
forgave men 's sins ? even the sins for which the guilty party 
had offered the required sacrifice! In Leviticus 4:20, 26, 
31, 35 ; 5 : 10, 16, 18, you will find that when the Israelite 
trespassed against the law of God, he was required to bring 
a certain sacrifice, which the priest was to offer; and thus, 
it is stated on each several occasion, The priest "shall make 
an atonement for him, and it shall be forgiven him." Not 
once does it state that it ' ^ shall be relatively forgiven him. ' ' 
The priest shall offer the sacrifice there and then, and in so 
doing he ' ' shall make an atonement for him, " ' ' and it shall 
be forgiven him. ' ' As sure as the atoning sacrifice was then 
offered, God declares their sin was at the instant forgiven. 
But Smith says, ''The remission of his sins would not be 
■ secured;" "the law still held him" until the day of atone- 
ment. But God says the sacrifice offered for him made a full 
legal atonement for him, and actually secured his pardon on 
the spot. God's way is to forgive and remember no more 
our sins against us; and this was true in the legal, as well 
as in the present dispensation. 

In the whole law of pardon under the Levitical priesthood, 
there is not one hint that sins were only relatively remitted, 
and not one word do we read about them being conveyed 



TBE NEW COVENANT SANCTUARY. 83 

into the sanctuary. The Advents are entitled to a patent 
on that idea, for it wholly originated with them, and was 
never thought of before in heaven, nor on earth. They also 
originated the idea that the great day of atonement disposed 
of sins that had been previously remitted. The solemn ser- 
vices of that day are described in Leviticus 16. Several 
times in the chapter we are told that the sacrifice then 
offered was to cleanse the sanctuary, and had it been from 
sins transferred from pardoned sinners, it would doubtless 
have been somewhere recorded. Neither does the inspired 
record, by silence, give room for the new conjecture. Nay, 
we shall prove by plain statements in the divine record that 
the sanctuary was to be cleansed from the uncleanness of 
the people in the camp, and not from sins that had been 
** relatively pardoned," and conveyed into the temple 
during the year. ^ ^ And he shall make an atonement for 
the holy place, because of the uncleanness of the children of 
Israel, and because of their transgressions in all their sins : 
and so shall he do for the tabernacle of the congregation, 
that remaineth among them in the midst of their unclean- 
ness. ' ' Lev. 16 : 16. ' ' For on that day shall the priest 
make an atonement for you, to cleanse you, that ye may be 
clean from all your sins before the Lord. ' ' Lev. 16 : 30. 

It was because the sanctuary ''remained among them in 
the midst of their uncleanness," that this cleansing was 
necessary. The sin of the people which rested upon them, 
and not what had been conveyed from them into the holiest, 
required this annual atonement. Nothing is said in all God's 
Book of cleansing the sanctuary of sins previously forgiven. 
It is only found in Smith's book, and those of his fellows 
under the smoke of Sinai. If, as Adventism teaches, the sins 
of tlie pardoned Jews were conveyed into the holiest, during 
all the year, and not yet wlioUy forgiven, but ''treated as 



84 THE CLEANSING OF THE SANCTUABY. 

hateful,^' etc., and that has all been repeated in antitype, 
from the beginning of the gospel of Christ until Oct 22, 
1844, as their story runs, then it follows, as a result of that 
creed, that Christ never granted the complete pardon of a 
sinner prior to A. D. 1844. And every man who believed, 
realized, and testified that his sins were fully pardoned and 
all blotted out, was deceived. 

Instead of having it done as David testified in Psalms 103 : 
12— *^As far as the east is from the west, so far hath he re- 
moved our transgressions from us"— they were only sep- 
arated a few feet, and deposited in the holiest place. And in 
the case of the penitent believer in Christ, they were not blot- 
ted out, but conveyed to heaven, and laid up against him, 
and all those happy new-bom souls that implicitly believed 
the testimony of the Spirit in their hearts— that their sins 
were wholly pardoned— were deceived by that testimony. 
And so it has been discovered in the nineteenth century, 
that the old prophet Jeremiah was badly mistaken when 
he represented God as saying, ^ ' I will forgive their iniquity, 
and I will remember their sin no more. ' ' Jer. 31 : 34. This 
novel creed dishonors God, and the plan of salvation, by 
teaching that he only ''relatively" forgives, and for eight- 
een hundred years still remembered their sins against 
them. Such are the absurdities and abominable doctrines 
of confusion that men fall into when they try to invent props 
to sustain a false creed. 

Hebrews 8:1, 2 is chiefly relied upon to prove that the 
sanctuary is up in heaven. The argument drawn from it is 
this : Christ is seated on the right hand of the throne in the 
heavens. Christ is a minister of the true sanctuary, which 
the Lord pitched, and not man; therefore that sanctuary is 
in heaven, and not on earth. But this is a false reasoning 
as we shall prove. First, before any force can be ascribed to 



THE NEW COVENANT SANCTUARY. 85 

it, the writer would have to prove that Christ is not omni- 
present ; that while seated on the right hand of the throne in 
the heavens, he is not also present in this world; that he 
does not dwell in his church on earth. And when Mr. Smith 
succeeds in disproving these things he will also have over- 
drawn the Bible ; for such is clearly its teaching. The fact, 
therefore, that Christ ascended into heaven does not prove 
that his sanctuary is only in heaven. Neither does the scrip- 
ture under consideration assert that the true sanctuary was 
pitched in heaven, though Smith repeatedly so words it. 

We shall hereafter prove that Christ's ministry is not a 
ceremonial routine in heaven, but a saving ministration on 
earth. He did not enter it after ascending into heaven, but 
''Christ being come an high priest of good things, by a 
greater and more perfect tabernacle," which he "entered 
by his own blood," became a perfect Savior. Then follow 
the results of his high-priestly offering : ^ ' How much more 
shall the blood of Christ, who through the eternal Spirit 
oifered himself without spot to God, purge your conscience 
from dead works to serve the living God!" Heb. 9: 11-14. 
So Christ came into this world, built his own sanctuary, and 
in it ministered salvation to men through his own blood. 
That Christ has entered heaven itself, to appear in the pres- 
ence of God for us, is all true. He is there as our advocate 
with the Father. But it is also an indisputable fact that he 
dwells in his church on earth, and we shall establish the fact 
beyond the shadow of a doubt that his church is his sanctuary. 
Hence, the former fact does not disprove the latter, nor in 
the least affect it. 

Another text from which the new theory is argued is 
Revelation 11 : 19. We remark that heaven may properly 
be called the temple of God; and so is the whole universe, 
for he dwells everywhere. But distinctively, the sanctuary 



86 THE CLEAXSIXG OF THE SAXCTUAEY. 

that is no^ being cleansed is not heaven, or anything in 
heaven, for there is nothing there needing cleansing. The 
temple of God opened in heaven is simply the trne church of 
God brought to ^^iew in the heavenlies— the plane of heav- 
en's purit^'. 

In the ver\^ next verses (Kev. 12:1, 2), a great wonder 
appears in heaven, a woman travailing in pain to be deliv- 
ered. On these verses, Smith himself remarks: "T\"e do 
not understand that the events here represented to John 
took place in heaven where God resides."— "Thoughts, '^ 
521. It is just as evident to our mind that the last verse 
of the preceding chapter does not refer to the place of God's 
throne. But passing to verse 3 we read: ^^And there ap- 
peared another wonder in heaven, and behold a great red 
dragon." "And there was war in heaven." ver. 7. Surely 
heaven above is not the place of dragons, nor war. In ver- 
ses 10-12 heaven is also used in connection with events that 
transpired on the earth. The chapter on the two witnesses 
will make this matter sufficiently plain. So the above proof- 
text fails to locate the New Testament sanctuaiy in heaven, 
and the argument that Smith draws from Revelation 11: 
19 he himself overthrows by his admission on 12 : 1. 

Hebrews 9: 22, 23 is another text used to locate the sanc- 
tuary in heaven. It reads as follows: "And almost all 
things are by the law purged with blood : and without shed- 
ding of blood is no remission. It was therefore necessary 
that the patterns of things in the heavens should be purified 
with these ; but the heavenly things themselves with better 
sacrifices than these. ' ' The ' ' heavenly things ' ' he supposes 
to be the two apartments of the sanctuarA' up in heaven, 
corresponding with the two parts of the earthly temple. 
May the Lord pity such blindness and confusion ! Why do 
men shut their eyes and guess at the sense of Scripture when 



THEi NEW COVENANT SANCTUARY. 8? 

the context furnishes a clear interpretation of its meaning! 
Perfected holiness, or purity, is the theme of this epistle* 
Not a cleansing up in heaven, where all is pure; hut the 
cleansing of men's hearts here on earth, which is' muck 
needed. This glorious plane of holiness was beyond the 
power of the law to give, for ^ ^ the law made nothing perfect^ 
but the bringing in of a better hope did. ' ' Heb. 7 : 19. This 
hope is Christ in us. He hath ^'obtained a more excellent 
ministry, by how much also, he is the mediator of a better 
covenant, which was established upon better promises.^' 
Heb. 8 : 6. Hence, the first covenant made on Sinai, and 
eng«av©n on stone ^ ^decayeth and waxeth old, is ready to 
vanish away.'' ver. 13. 

Then follows a further comparison of things under the 
law with the priesthood of Christ in the ninth chapter, 
reaching a grand conclusion in verses 11-15. '^Christ came 
by a greater and more perfect tabernacle;" '^the blood of 
bulls and goats," etc., ^^ sprinkling the unclean, sanctifietk 
to the purifying of the flesh ; but how much more shall the 
blood of Christ, who through the eternal Spirit offered him* 
self without spot to God, purge your conscience from dead 
works to serve the living God?" 

Now what were the patterns of the things in the heavens, 
and what the heavenly things, that were purified by better 
sacrifices than beasts that were offered by the law! Namely, 
the very things that had been spoken of. Two means and 
degrees of cleansing are set forth in verses 13, 14, and the 
same thing is alluded to again in verse 23. So the heavenly 
things are simply men and women who have received the 
''much more cleansing." The legal cleansings by the blood 
of goats, etc., were patterns of the great salvation not yet 
revealed from heaven. Whereas those who have received 
the perfect purging of their conscience through the blood o-f 



88 THE CLEAXSIXG OF THE SAXCTUAKY. 

Christ, since he has offered himself without spot to God, 
are the ''heavenly things" themselves. So called because 
cleansed by a sacrifice from heaven : because now raised up 
to sit with Christ *^in the heavenlies. " ' Eph. 2 : 6, Emphatic 
Diaglott. And they have ' ' come unto mount Sion, and unto 
the city of the living God. the heavenly Jerusalem" (Heb. 
12 : 22 ) , and ' "have tasted of the heavenly gift. ' ' Heb. 6 : 4. 
TVho are blessed "with all spiritual blessings in heavenly 
IDlaces in Christ." Eph. 1:3. "To the intent that now unto 
the principalities and powers in heavenly places might be 
known by the church the manifold wisdom of God." Eph. 
3:10. Surely such as have been cleansed by a heavenly 
sacrifice have come to the "heavenly Jerusalem," and are 
sitting with Christ in "heavenly places," and are even 
blessed with all spiritual blessings in heavenly places, even 
God's church, to whom is revealed the manifold wisdom of 
God in the heavenly— surely such are heavenly things. 
All these scriptures join with the ninth of Hebrews and 
prove conclusively that the "heavenly things." that have 
been cleansed by better sacrifices, are just what the writer of 
the epistle has there set forth: namely, men and women 
who had received the "much more" cleansing of the blood 
of Christ. Hebrews 9 : 22, 23 is simply a recapitulation of the 
same things taught in verses 13, 14. Thus the ^ord'-ex- 
13lain^ itself. Men and women are the heavenly things puri- 
fied by the heavenly sacrifice. It can not be denied that 
Christ is a heavenly being. But with ' • love made perfect, ' ' 
*'as he is so are we in this world." 1 John 4: 17. Then are 
we also of heavenly stamx"). ''For both he that sanctifieth, 
and they who are sanctified, are all of one" (Heb. 2: 11) ; 
all on the plane of heaven's purity, of heavenly char- 
acter. Thus is the Advent refuge again overflowed by the 
torrents of truth. 



THE NEW COVENANT SANCTUARY. 89 

Their next argument is drawn from Hebrews 8:5; 9:9, 
23. It is this, that '^the tabernacle was built after the pat- 
tern of another, a tabernacle up in heaven. ' ' We may grant 
all this, and the Word of the Lord will show us plainly just 
what that glorious sanctuary is which cast its shadow from 
heaven upon earth in the form of the legal sanctuary. Of 
course the whole system of legal sacrifices, with the taber- 
nacle, temple, and high priest, sustained the relation to 
Christ and his church of type and antitype. Jesus was a 
*^Lamb slain from the foundation of the world." Rev. 13: 
8. '*In the beginning was the word." Back at the founda-" 
tionof the world, when man fell into sin, God predetermined 
the sacrifice of his Son for the world's redemption; and 
what is foregone in the mind of God is a fact in his eternal 
counsel, as real as if already transpired. 

But since Christ was slain from the foundation of the 
world, as a sacrifice and Savior, the church, being insepa- 
rable from his great plan of redemption, was also a fact co- 
existing with the death of his Son, in the eternal purpose 
of God, from the foundation of the world. So the church 
of the living God, the new Jerusalem, which, in the ful- 
ness of time came down from God out of heaven, was sym- 
bolized on earth by the temple, the pattern of that which 
was yet in heaven, long before its manifestation here below. 
It is a glorious truth, and one of the chief objects of the 
legal system, that God's holy church, his Son the Redeemer 
thereof, and the atoning blood of its covenant, all prepared 
in the mind of God in his divine plan from the time man 
fell into sin, cast before their love-betokening shadow, to 
inspire hope of coming redemption. They were, indeed, the 
prototypes of the temple, its sacrifices and flowing blood. 
The tabernacle and temple— both the same in form, and in 
their typical relation to the church, and when therefore we 



90 THE CLEANSING OF THE SANCTUAEY. 

speak of one in this relation, the other is equally included— 
were only object lessons on the church of God and the way 
of salvation. They were ''a shadow of things to come," 
but as a substance which casts a shadow must exist before 
the shadow, so the church of God and its sacrifice existed 
before their shadow on earth. 

It is very easy, indeed, to comprehend now that the tem- 
ple and its blood-sprinkling service were ' ' the example and 
shadow of heavenly things," of ''things in the heavens," 
when we consider that both the church and the slain Lamb 
of God came down from God out of heaven, and when we 
trace the beautiful similitude between the temple and Ged's 
church. But there is not a sentence in the Bible which makes 
the tabernacle the shadow of another "literal sanctuary" 
in heaven, and distinct from God's church. That whole 
theory is a myth of Adventist origin. And we have seen 
that the very texts relied upon by U. Smith, when inter- 
preted in the light of divine truth, overthrow his Dagon. 
But we will not stop with them. In the name of Jesus we 
proceed to demolish the structure by the testimony of other 
scriptures. 

It is impossible for men to weave a fabric and cover a 
fallacious creed, which the Word of God, if permitted to 
speak, will not tear away and expose the deception. Bear 
in mind, the IT. Smith invention is this : ' ' There is in heaven 
a real, literal sanctuary, the antitype of the earthly build- 
ing. "—Sane, page 151. Into the first apartment of this ' 'lit- 
eral ' ' structure in heaven Christ entered at his ascension, and 
remained there until Oct. 22, 1844, when he passed on into 
the holiest, and began to cleanse it: yes, cleanse the most 
holy place in heaven from sin. For, says the doctrine of 
Adventism : " It is not accomplished with water, soap, sand, 
mops, and brushes. It is a cleansing accomplished with 



THE! NEW COVENANT SANCTUARY. 91 

blood. But the use of blood is for tlie sake of remission^ 
or forgiveness of sin, nothing else; hence, the cleansing 
is a cleansing from sin."— Sane, page 125. Who ever read 
of such a thing in the Bible! Surely this is a soul-sleeper's 
dream, a disgusting fable. We will now proceed to plain 
texts of the Word, which prove it a lying device. 

The Hebrew epistle dates A. D. 64. Its inspired writer 
informs us that Christ had already at that time ^^ entered 
into that within the vail. ' ' 6 : 19, 20. There was in the 
earthly temple a beautiful vail that separated the holy and 
the holy of holies. To enter therefore within the vail is 
to enter the holiest place. There is no evading this fact. 
We, says the apostle, have * * boldness to enter into the 
holiest by the blood of Jesus,'' and ^ through the vail." 
Heb. 10 : 19, 20. This nails the matter fast. ' ' Within the vail, ' ' 
where Christ, our high priest, had already entered in A. D. 
64 is positively declared to be ^'within the holiest." And 
this must allude to the '* greater and more perfect taber- 
nacle ' ' by which Christ came, the house of God over which 
he is high priest, or in other words, the sanctuary of the 
new covenant. For into this we— all God's people — have 
boldness to enter, but into the former only the high priest 
had access. 

Again hear the word of the Lord: "But Christ being 
come an high priest of good things to come, by a greater 
and more perfect tabernacle, not made with hands, that is 
to say, not of this building; neither by the blood of goats 
and calves, but by his own blood he entered in once into the 
holy place, having obtained eternal redemption for us." 
Heb. 9:11, 12. 

In the verses preceding, the *^ worldly sanctuary" of the 
first covenant is set forth as a figure, and in the above words 
the substance or antitype is clearly defined as Christ's 



92 THE CLEANSING OF THE SANCTUARY. 

more perfect tabernacle, into which he ''entered'^ by his own 
blood, even into the ^ ^ holy place. ^ ^ The Emphatic Diaglott 
renders, ^^He entered once for all, into the holy places/^ 
And U. Smith himself observes on this very passage in 
"Thoughts on Daniel," page 174, he ^^ entered by his own 
blood (ver. 12) into the holy place (where also the Greek 
has the plural— the holy places) having obtained eternal 
redemption for us. Of these heavenly, holy places, there- 
fore, the first tabernacle was a figure for the time then pres- 
ent. ' ' The parenthesis and all are his words. So according 
to the plural word hagia, and according to the Emphatic ren- 
dering, and U. Smith 's ' ' Thoughts, ' ' the holiest place in the 
present sanctuary of Christ is included in that which he 
had already entered before A. D. 64. 

The very words that Smith brings forward to prove his 
theory positively overthrow it. But, having the vail over 
his eyes, he did not notice that Christ's entrance to the 
holy places was, at the time of the inspired writing, a thing 
of the past. The testimony is, he '^entered'' before A. D. 
64, and not that he shall enter in A. D. 1844. The Greek 
word is in the plural, and the Emphatic, other versions, and 
U. Smith, include within it both the holy and most holy. 
And this is proved in verse 25 of the same chapter: ''As 
the high .priest entered into the holy place every year with 
the blood of others." The word holy is hagia, precisely 
the same as in verse 12, and is rendered ''holies" in the 
direct from the Greek, and "holy places" in the Emphatic 
translation. So all can see that Christ had entered the holi- 
est of his more perfect tabernacle before the epistle to the 
Hebrews was written, which holiest was foreshadowed by 

the most holy place of the first tabernacle, into which the 

high priest entered but once every year. 

We repeat, that if that which the "high priest entered 



THE NEW COVENANT SANCTUARY. 93 

every year with blood" is indeed the holiest of all, as the 
whole record of the law proves, and the New Testament 
asserts, then ^'by his own blood" he— Christ, our glorious 
high priest— entered in once for all into the most holy place 
of his greater tabernacle; because both the annual entrance 
of the high priest, and that of Christ, once for all, are de- 
clared to be into the hagia— holies. And so the whole Ad-- 
ventist babel is demolished, as Smith has already con- 
fessed, that if Christ did not enter the holiest of his sanc- 
tuary in 1844, ''then the Advent structure falls to the ground, 
as wholly false and worthless." But we have proved that 
he entered prior to A. D. 64. Hence, their babel is destroyed 
by the oracles of God, and by their own confession. 

Paul says that the sanctuary of Moses was the sanctuary 
of the first covenant. It was, as we have seen, one of the 
chief features of that covenant. But that covenant has giv- 
en place to the new. Jer. 31 : 31 ; Heb. 8 : 10-12. Under 
this new covenant we are now living. This is true of God's 
spiritual children, but the Adventists, remaining under bond- 
age to the law, have no part in the new covenant. Again,, 
after quoting Hebrews 9:1, ' ' Then verily the first covenant 
had also ordinances of divine service, and a worldly sanc- 
tuary," he proceeds: ''Paul is showing tlie relation which 
the two covenants sustain to each other ; and the word also^ 
shows that those things which he mentions pertain to both. 
One had ordinances of divine service ; the other also had 
them. One had a sanctuary ; the other also had a sanctuary. ' ' 

The great question to which we have now come, and in 
which all the controversy is involved, is then simply this: 

"what is the SANCTUARY OF THE NEW COVENANT?" 

He continues, "The sanctuary of the old covenant must 
bear the same relation to the new covenant which the old 
covenant itself bears to the new. And upon this point we- 



94 THE CLEANSING OF THE SANCTUAKY. 

suppose there is no controversy. All agree that they stand 
as type and antitype. The first was the type and shadow; 
this, the antitype and substance. The sanctuary of that dis- 
pensation was the type ; the sanctuary of this, the antitype. 
But the sanctuary of that dispensation was the tabernacle of 
Moses. Of what, then, was the tabernacle of Moses a type, 
figure; or shadow?" 

We have thus quoted at length to show that U. Smith 
has himself laid a good strong foundation for the truth 
which we shall bring forward tO' overthrow his theory, and 
prove that the church of the living God is the sanctuary of 
this dispensation. Be it then remembered that the Advent- 
ists admit that whatever under the new covenant was typi- 
fied by the tabernacle of the old, and whatever now takes 
the place of that tabernacle, is the sanctuary of this dis- 
pensation. ■ 

One more point of ground we wish to note, and that is 
that the tabernacle was ^'incorporated into the temple," 
and both were tlie continuous sanctuary of the legal dis- 
pensation. See Sane, page 92 ; ' ' Thoughts on Daniel, ^ ' 171. 
It follows then that whatever now takes the place of either 
the tabernacle of Moses, or Solomon's temple, is the sanc- 
tuary of the Lord and the antitype of the former structures. 
In other words, whatever is the temple of God now, is the 
sanctuary. With this much truth admitted it is an astonish- 
ing fact that U. Smith could shut his eyes and exclaim, ' ' No 
sanctuary on earth ; for since A. D. 70 there has been none 
here. ' ' Again in ' ' Thoughts, ' ' page 176, this writer asserts 
that ' ' whatever constitutes the sanctuary of the Bible must 
have some service connected with it which is called its cleans- 
ing. There is no account in the Bible of any work so named 
as pertaining to this earth, the land of Canaan, or the 
church. ' ' 



THE NEW COVENANT SANCTUAKY. 95 

No promise in the Bible for the cleansing of the church 1 
Oh, the blindness and thick darkness of Adventism ! They 
are devoted to their new invention with such a blind zeal 
and infatuation that they set aside the crowning work of 
redemption, the chief object for which Christ laid down his 
life, namely, to sanctify and cleanse his church. In their 
Pharisaical zeal for their own sect they seem scarcely to 
have learned that Grod has a church. They read the Bible 
with such idolatrous devotion to their own inventions that 
they never see God's ways. 

It will be seen by the above words that the author had not 
the remotest conception of any cleansing, but a mere formal 
or ceremonial service. The idea of an actual cleansing 
from sin and unrighteousness is wholly left out of the ques- 
tion. The assertion that the Bible teaches no such thing as 
a cleansing of the church, betrays gross ignorance of the 
Word, or an unscrupulous attempt to hide the truth. We 
will just let one text of Scripture refute the Smithsonian 
falsehood. 

^ ' Husbands, love your wives, even as Christ also loved the 
church, and gave himself for it ; that he might sanctify and 
cleanse it with the washing of water by the word, that he 
might present it to himself a glorious church, not having 
spot, or wrinkle, or any such thing; but that it should be 
holy and without blemish." Eph. 5:25-27. Truly here is 
a glorious cleansing of the church; and it is something 
more than a mere ceremonial service. Can it be possible 
that a man of intelligence could overlook this great work 
in the plan of redemption, the chief object of the Savior's 
death and shed blood, and the crowning work in God's re- 
deeming love? Yea, this very cleansing is just what Mr. 
Smith felt the need of when his heart breathed out its con- 
dition in these words found in "Thoughts on Daniel," page 



96 THE CLEAXSIXG OF THE SAXCTUAEY. 

274: "Alas, for the evils of our nature which cut us off 
from this communion I Oh, for gi'ace to overcome these, 
that we may enjoy this spiritual union here, and finally 
enter the glories of his presence at the marriage supper of 
the Lamb.-' 

Xow should that writer get the e^^.ls of his nature, the 
works of the devil, destroyed and cleansed out of his heart, 
it would upset his entire theory. He would soon find out 
that God has a sanctuaiy to dwell in here on earth. But 
notwithstanding it would burn up the entire heap of Ad- 
vent rubbish, he would, with the apostle Paul (who also was 
zealous for the law in his day, that is before he became dead 
to the law, and married to Christ) count the great loss a 
happy gain, and praise God for salvation so as by fire. 
Amen. But. alas I the devotees of a blind god have no time 
to seek deliverance from the evil nature of their hearts, 
being ever busy about the props of their dark creed, and 
the defense of their confused sect. Surely that volume is 
but Smith's "thoughts." But God says. "My thoughts are 
not your thoughts, and my ways are not your ways.'' 

But let us come right to the question. AHiat is the antitype 
of the ancient temple? What has now taken the place of 
that sanctuaiy of the first covenant? The writer above 
alluded to. admits the fact that the former was a type or 
shadow of the present, and so teaches the AVord. In Hebrews 
9 : 1 the apostle tells us, ' * Then verily the first covenant had 
also ordinances of divine service, and a worldly sanctuaiy. ' ' 
He proceeds to describe the same, and then says in verse 9, 
'^AVMch was a figure for the time then present. ' ' etc. In He- 
brews 10 : 1 we read that the whole law system with its many 
sacrifices, was a "shadow of good things to come.'' In Colos- 
sians 2 : 14-17 we are told that the legal rites, sabbaths, etc., 
were "a shadow of things to come : but the body is of Christ" 



THE NEW COVEITANT SANCTUARY. 97 

By which we clearly see that these services of the first cove- 
nant were types and shadows of good things that were to 
appear with the coming of Christ, in the covenant of which 
he is mediator. Yea, it is plainly stated that the first taber- 
nacle was a shadow of the true, the greater tabernacle not 
made with hands. Heb. 9 : 24. 

But let us return to Hebrews 9:9, ** Which [tabernacle, 
or legal sanctuary] was a figure for the time then present, 
in which were offered both gifts and sacrifices, that could 
not make him that did the service perfect, as pertaining to 
the conscience." But, passing over from the law to the 
gospel, from type to antitype, in verse 11 he continues, ^ ^ But 
Christ being come an high priest of good things to come, 
by a greater and more perfect tabernacle, not made with 
hands, that is to say, not of this building. ' ' And, true to 
the figure of the high priest, who entered by the blood into 
the holiest once a year, *'He entered in once [for all] into 
the holy place, having obtained eternal redemption for us. ^ ' 
ver. 12. So we see that Christ our high priest had already 
entered the holiest in his more perfect tabernacle at the 
time that epistle was written in A. D. 64. 

The writer continues right on treating on the superior 
priesthood, covenant, and tabernacle of this dispensation. 
'*And having a high priest over the house of God," etc. 10: 
21. The greater tabernacle of the second covenant, in which 
Christ now officiates as high priest, is declared to be the 
house of God. Now we have but to ascertain what the house 
of God is, and the important question is settled. And here 
we have the desired information. After giving Timothy in- 
structions relative to the church, the apostle adds : ^ ' These 
things write I unto thee, hoping to come unto thee shortly: 
but if I tarry long, that thou mayest know how thou oughtest 
to behave thyself in the house of God, which is the church 



98 THE CLEAXSIXG OF THE SAXCTUAEY. 

of the living God, the pillar and ground of the truth.'' 
1 Tim. 3 : 14, 15. 

Plenty of other scriptures teach the same thing, but we 
will not bring them forward here. But the few links of 
di\'ine truth we have now put together make a chain that no 
man can break. The ' ' worldly sanctuary ' ' of the law was a 
t^^pe of the true tabernacle which the Lord pitched, and 
t3ver which he is now high priest. But that more perfect 
tabernacle is declared to be the house of God, and "the 
house of God is the church of the living God." Then the 
church of the living God is the sanctuary of this dispensation. 

THE SANCTUARY OF THE FIRST CO VEX ANT AS A TYPE OR FIGURE. 

As the tabernacle and temple shadow forth worlds of pre- 
cious truth respecting Christ, his great salvation, and glo- 
rious church, let us enter these sacred places and gather the 
gold, rubies, and pearls that were treasured up there for us. 
Let us go in and feast our souls upon the rich things that 
were hidden from the eyes of the high priest who sprinkled 
the typical blood upon its holy altars and mercy seat and 
burned incense there unto the Most High God. They ' ' could 
not steadfastly look to the end of that which is abolished. ' ' 
They but dimly saw the great antitype of all their sacrifices. 
A holy secret was hidden within the beautiful curtains of 
the tabernacle, which has only been made known to us, 
who stand to-day in the awful presence of God, within the 
holiest of his more perfect house. And now, since the vail of 
mystery is drawn aside, and we have ''come to the innum- 
erable company of angels, ' ' that once spread their wings in 
s^Tnbolic cherubims on the vail of the temple, and over the 
priest's head, let us go back and carefully view that ancient 
■depositor^^ of the entire gospel system. Yea, and such we 
will indeed find it. 



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THE NEW COVENANT SANCTUAKY. 101 

Here we have an outline of the tabernacle of the first cove- 
nant, v^th one side drawn up revealing the principal articles 
of furniture in the center and in the holy places. This struc- 
ture, both in the tabernacle and temple form, we have seen, 
is a type or shadow of God's church. If so, all that per- 
tained to it have their spiritual counterpart in the present 
sanctuary of the Lord. Let us therefore trace this analogy 
as pointed out in the Scriptures. First in order comes 

THE COURT. 

It was 100 cubits long, 50 cubits wide, and 5 cubits high. 
In it waited the Levites who assisted the priests. Lev. 6: 
16, 18 ; 1 Chr. 23 : 28. Into this court the children of Israel 
in general seemed to have access. 2 Chr. 23 : 5 ; 24 : 21 ; Jer. 
32 : 12. Into it came the Israelite with his sacrifice for sin 
offerings, etc. Psa. 96 : 8. In Revelation 11:2 the court 
was to be left out of the measurement of the temple of God, 
* ^ For it is given unto the Gentiles. ' ' But this is while ^ ' the 
holy city,'' God's church, was "trodden under foot of the 
Gentiles," sinners. 

All things taken into consideration, the court represents, 
now under the new covenant, the state of the convicted, 
the penitent, and all such as have in some measure espoused 
the cause of Christ our high priest, but have not yet really 
entered by faith into the holy places of the church. Like the 
Levites, they can minister unto the real kings and priests, 
the saved and sanctified children of God, and in many re- 
spects they have really approached the church of God, and 
the Christian character, and occupy a sort of intervening 
space between the walls of salvation and the careless un- 
awakened world. Conviction and good desires have already 
separated them from the profane and wicked, while tliey 
yet lack an actual induction into tlie fold by the wasliing of 
regeneration. 



102 THE CLEANSING OF THE SANCTUAKY. 

Next we will look for the spiritual significance of the 

FIRST AND SECOND VAIL. 

In the tabernacle there were two successive vails. The 
first separated between the court and the holy place (Heb. 
9:2, 3), the second hung between the holy and the holiest 
of all. But the second was more particularly called the vail. 
See Ex. 26 : 23. When this temiDorary sanctuary was 
supplanted by the temple, the massive walls of stone took the 
place of the first vail, and the walls of the tabernacle round 
about, leaving only one vail to conceal the presence of God 
in the most holy place. Hence, when the temple is alluded 
to only one vail is spoken of: "The vail of the temple." 
Mat. 27 : 51. "What do these two successive entrances shadow 
forth! If, as we have already shown, the tabernacle and 
temple are figures of the church of God, then it follows that 
whatever we must pass through in order to enter the church 
must be the antitype of the stone wall and the vail, through 
which the priests entered the holy places of the worldly 
sanctuary. 

But through what do we now enter into the church ? Thus 
saith the Lord : " I am the door : by me if any man enter in he 
shall be saved. ' ' John 10 : 9. " For through him we both have 
access by one Spirit unto the Father." Eph. 2:18. ''In 
whom we have boldness and access with confidence by the 
faith of him. ' ' Eph. 3 : 12. So Christ takes the place of the 
vail and wall through which the legal sanctuary was entered. 
The above scriptures clearly lead to that conclusion. But 
we have even a positive testimony to that effect. ''Having 
therefore, brethren, boldness to enter into the holiest by the 
blood of Jesus, by a new and living way, which he hath con- 
secrated for us, through the vail, that is to say, his flesh; 
and havrng a high priest over the house of God ; let us draw 



THE NEW COVENANT SANCTUAKY. 103 

near with a true heart in full assurance of faith, having our 
hearts sprinkled from an evil conscience, and our bodies 
washed with pure water. ' ' Heb. 10 : 19-22. 

^^ Through the vail, that is to say his flesh." Is not this 
perfectly clear that Christ's body v^as the antitype of the vail 
of the temple? Hence, when his body was offered up for the 
sins of the world, ' ' the vail of the temple was rent in twain 
from top to bottom, ' ' announcing the fact that his death on 
the cross gives us ' ' boldness to enter into the holiest by the 
blood of Jesus," and ''through the vail, that is to say, his 
flesh." 

But it is clearly seen that only the inner vail is alluded to 
in the above passage. Of what then was the first vail a 
figure! We answer. Of Christ also. The access through 
the inner vail is into perfected holiness. But it is also 
through Christ that sinners have admittance into justifica- 
tion, the pardoned state. ' ' Be it known unto you therefore, 
men and brethren, that through this man is preached unto 
you the forgiveness of sins. ' ' Acts 13 : 38. " In whom we 
have redemption through his blood, the forgiveness of sins." 
Eph. 1:7; also Col. 1 : 14. 

In Komans 5:1, 2 we have the antitype of both vails 
clearly set forth as Christ himself. "Therefore being jus- 
tified by faith, we have peace with God through our Lord 
Jesus Christ : by whom also we have access by faith into this 
grace wherein we stand, and rejoice in hope of the glory 
of God. ' ' Through Christ Jesus and by faith we enter into 
justification, and have peace with God. "By whom [the 
same Christ Jesus] we also have access [a second access] 
by faith into this grace wlierein we stand." The first en- 
trance into the temple of God is justification; the second is 
into the standing grace, or what the same apostle describes 
as the divine work of "establishing your hearts unblama- 



104 THE CLEANSING OF THE SANCTUAKY. 

ble in holiness." 1 Thes. 3: 13. So Christ is both the ^'au- 
thor and finisher of our faith," the first and second vail 
of the house of God. 

The vail of the temple, as we have seen, foreshadowed the 
flesh or body of Christ. But there is a close relation between 
the literal body of Christ and his spiritual body, the church. 
Both are his body, and they are the same in moral character, 
pure and holy. In fact the Scriptures warrant the assertion 
that the church is substantially a continuation of Christ on 
earth, both in spirit and in flesh, only in an extended 
manifestation; for "he that is joined unto the Lord is one 
spirit." 1 Cor. 6:17. And we are also "members of his 
body, of his flesh, and of his bones. " Eph. 5 : 30. Therefore 
that which is a t\^pe of the physical body of Christ will also 
bear a typical relation to something in the church, his spirit- 
ual body. We have already seen that the inspired apostle 
hangs that beautiful vailin God's church between the grace of 
justification and that of entire sanctification. And, pointing 
to the rent that was made when Christ "gave himself for us 
an offering and a sacrifice to God for a sweet smelling sa- 
vor," he says to his brethren in the holy place. Ye have 
"boldness to enter into the holiest by the blood of Jesus." 

Here again we see that the sacred things of the legal 
sanctuary have their negative in the church of the Lord 
Jesus, the vail representing both the physical body of 
Christ, and the point of distinction and separation between 
holiness attained in regeneration, and perfected holiness in 
the second grace. Both Jerusalem and the temple were 
figures of the church. The wall about the former symbol- 
ized salvation. Isa. 26 : 1 ; 60 : 18. Therefore so did the 
wall of the temple. Hence, says the Lord, "I am the door; 
by me if any man enter in, he shall be saved. ' ' John 10 : 9. 



THE NEW COVENANT SANCTUARY. 105 

THE GOLDEN PILLAES. 

The beautiful curtains of the tabernacle were suspended 
upon pillars of shittim wood overlaid with gold, and set in 
sockets of silver. The front end, or door of the tent, was 
hung on five of these gold covered pillars. Ex. 26 : 37. 
The fine linen vail which hung before the most holy place 
was mounted upon four, all covered in gold and set in 
silver. Ex. 26:32. 

Hiram of Tyre cast for Solomon's temple two brass 
pillars of great dimensions. They were each eighteen 
cubits high, or twenty-four feet. "And a line of twelve 
cubits did compass either of them about." They were 
then four cubits or six feet in diameter and eighteen feet 
in circumference. 1 Kin. 7 : 15. Besides these there were 
many other pillars which supported the great structure 
of the temple. ''He built also the house of the forest of 
Lebanon ; the length thereof was an hundred cubits, and the 
breadth thereof fifty cubits, and the height thereof thirty 
cubits, upon four rows of cedar pillars, with cedar beams 
upon the pillars. And it was covered with cedar above upon 
the beams, that lay on forty-five pillars. "1 Kin. 7:2, 3. 

Now where shall we look for the antitype of these pil- 
lars ! In heaven, or on earth 1 On going to Jerusalem, Paul 
and Barnabas found three of them there in the character 
of James, Cephas, and John. ''And when James, Cephas, 
and John who seemed to be pillars, perceived the grace 
that was given unto me, they gave to me and Barnabas 
the right hands of fellowship; that we should go unto the 
heathen, and they unto the circumcision. ' ' Gal. 2 : 9. Not 
only were these three pillars, but they freely acknowl- 
edged Paul and Barnabas as their fellow peers in the true 
sanctuary or temple of God. Neither yet is the honored 
position of a pillar in the house of God confined to the apos- 



106 THE CLEAXSIXG OF THE SAXCTUAEY. 

ties. Xay, but, "Him that overcometh will I make a pillar 
in the temple of my God. and he shall go no more ont : and 
I will write upon him the name of my God. and the name 
of the cit\' of my God. which is new Jerusalem, which, 
Cometh down out of heaven from my God : and I will wiite 
upon him my new name." Rev. 3:12. AYhosoever over- 
cometh is made a pillar. Upon all who have overcome by 
the blood of the Lamb and by the word of their testimony, 
i. e.. are sanctified wholly, the Lord fears not to place 
weighty resi^onsibilities in his spiritual sanctuaiy. They 
become pillars, holding up the interests of Zion. and bearing 
upon their shoulders with Chiist the weight of the temjDle. 
Upon Paul came daily the care of all the churches. Xot 
only does the pillar denote strength, upholding, but the tem- 
ple resting upon it keeps it steadfastly to its place. So we 
hear one of these pillars saying, * • Xone of these things move 
me." 

All overcomers are pillars : that is. all who are wholly 
sanctified, having loved not their lives unto the death. 
''And he shall go no more out." is established in Christ. 
'•And I will wiite upon him the name of my God "(then 
he is sealed unto God forever i . " and the name of the city 
of my God. which is new .Jerusalem, which came down from 
God out of heaven. * * This, we learn in Hebrews 12 : 22, 23, 
is the church of the first-bom. So all the overcomers, the 
wholly sanctified and established in God. are pillars in his 
temple here on earth. Yea. the church of the li^'ing God is 
the pillar and gi'ound of the truth. 1 Tim. 3 : 15. Xo doubt 
this language was derived from the typical sanctuary with 
its numerous pillars. 

There is something beautiful in the figure of the pome- 
granates and lily work on the chapiters of the pillars of the 
temple. Chapiters mean crowns. So all God's overcomers. 



THE NEW COVENANT SANCTUAKY. 107 

or pillars, are crowned with the fruits of holiness, and 
adorned with pure white lilies of the beautiful graces of 
holipess. Oh, who will be a pillar in the temple of God! 

THE HOLY AND MOST HOLY PLACE. 

The spiritual significance of these are already anticipated 
by what has been said of the two vails. They show two 
successive works of grace; the two apartments, the corre- 
sponding states resulting therefrom. If there were not two 
degrees of salvation, two planes of Christian experience, 
the two parts of the temple would find nothing correspond- 
ing therewith in the church. But the whole New Testament 
teaches the two distinct stages of divine grace in the ' ' spir- 
itual house," in exact parallel with its shadow and figure. 
The first disciples of Christ believed in him, and were born 
of God. John 1: 12, 13. They were the Lord's. John 17: 
9: 10. Therefore they had the Spirit of Christ (Gal. 4:6); 
for "if any man have not the Spirit of Christ, he is none of 
his. ' ' Rom. 8 : 9. Hence, they ' ' followed him in the regen- 
eration." Mat. 19:28. 

And yet they were promised the gift of the Comforter, the 
Holy Spirit, as a new and second experience. John 14: 
26 ; John 15 : 26 ; John 16 : 7, 13. Christ prayed the Father 
to sanctify them. John 17 : 17. They received the Holy 
Spirit on the day of Pentecost. Acts 2. They were then 
purified, sanctified entirely. Acts 15 : 8, 9 ; Rom. 15 : 16. 
Hence, they first entered the holy place, or were justified, 
and subsequently passed on into the holiest of all ; namely, 
were sanctified wholly. 

The two successive degrees of divine grace are also seen 
in the Acts. Philip preached Christ to the city of Samaria 
(Acts 8:5), the people gave heed to the gospel (verse 6), 
they "believed Philip preaching the things concerning the 



lOS THE CLEAXSIXG OF THE SaXCTUJLEY. 

kiiigdom of God. and the naTP.e of Jesus." and "-were bap- 
tized." ver 12. Even nnolean spirits came out of many, 
and there was gi^eat joy in that city. ver. 7, 8. They had 
passed the first vail into justification, and as a second ex- 
perience they subsequently received the Holy Spirit, the 
sanctifier. ver. 14-16. Here were then two exi^erienees of 
divine grace, and salvation. And we read how the Lord 
commissioned Paul to preach the gospel, to oi:»en the eyes 
of the blind, to tarn them from darkness to light, and from 
the power of Satan unto God, that they may receive forgive- 
ness of sins, and inheritance among them which are sanc- 
tified by faith -that is in me. See Acts 26:18. Here are 
again two successive entrances; first, through Christ into 
justification: second, through him into sanerification. 

The Roman brethren were "among the called of Jesus 
Christ," and had a veiy commendable faith (Rom. 1:6, 8), 
and yet the apostle longed to see them and impart unto them 
some spiritual gift, to the end they might be established. 
This he wished to do by preaching unto them the gospel, 
wherein "is the righteousness of God revealed from faith to 
faith/' showing that the righteousness of God is attained 
by a second plane of faith. 

The Coi*inthian brethren had been soundly converted (1 
Cor. 1:1-7), were babes in Christy and yet carnal. 1 Cor. 
3 : 1. They were also reproved for sectish strife, subverting 
the ordinance of the Lord's Supper, and for other incon- 
sistencies. Of all this they repented and cleared themselves. 
2 Cor. 7 : 8-11. They were then all clear in their first love 
again. Therefore the apostle wishes and commands their 
perfection in holiness (2 Cor. 7:1: 13 : 9. 11) ; that is, he 
wished them to enter into that within the vail, into the hoh- 
est of aU. 

The Thessalonians "'knew their election of God," had 



THE NEW COVENANT SANCTUAKY. 109 

''received the Word in much affliction [persecution] with 
joy of the Holy Ghost," and had a very exemplary faith 
and zeal. 1 Thes. 1 : 3-6. They had also stood firm in the 
Lord Jesus up to the time of the writing of that epistle unto 
them (1 Thes. 3:6, 7), yet they had not entered into 
the most holy state. Therefore the apostle prayed night 
and day, that God would "establish their hearts unblam- 
able in holiness." 3: 10, 13. ''For," says he, "this is the 
will of God, even your sanctification. " 4:3. "And the 
very God of peace sanctify you wholly; and I pray God 
your whole spirit, and soul, and body, be preserved blame- 
less unto the coming of our Lord Jesus Christ. Faithful is 
he that calleth you, who also will do it. " 5 : 23, 24. 
Here are clearly two measures of grace taught, corre- 
sponding with the holy and the most holy of that sanctuary, 
which was a shadow and figure of the true. One vail 
they had already passed, a second they were urged to enter. 
We will now pass to the epistle to the Hebrews. Here we 
have an inexhaustible mine of truth bearing directly on this 
subject. Perfection is the doctrine of this precious epistle 
from beginning to end, and, being addressed to Hebrews, it 
employs such illustrations and arguments as they were 
familiar with. In chapters 3 and 4 the spiritual counterpart 
of Egypt, the wilderness, and Canaan are clearly traced; 
and the converted Hebrews are described as being in the 
antitype wilderness. And they are warned not to follow 
the example of unbelief set by their ancient brethren, who 
failed to enter the promised land, but died in the wilderness. 
They were admonished to urgently press their way into 
holiness, the Canaan rest, which is now preached unto us by 
the gospel. Heb. 4:1, 2. Yea, saith the apostle, "Let us 
labor [properly hasten] therefore to enter into that rest, 
lest any man fall after the same example of unbelief. " 4 : 11. 



11'' THE CLEAXSIXG L'F THZ SaXCTU-^.Y. 

This gospel rest lay beyond their nidmientaiy experience 
of justification, and yet this side of heaven : for * * we which 
have believed do enter into rest" -4: 3 >. i. e.. do now enter 
in. 

*'And we desire that every one of you do show the same 
diligence to the full assurance of hope unto the end: that ye 
be not slothful, but followers oi men: who through faith 
and patience inherit the promises." Heb. 6:11. 12. The 
full assurance of hope is the su m mit of holiness: the in- 
herited proii*ise of the gift of the Holy Ghost See Luke 
24:49: Acts 1:4, 5; Gal. 3:1»:-1>. This most holy place 
in the house of God, over which Christ is uqw high priest, 
they are further eneouiaged to enter in verses 17 to 20. 
Eead it. There is a refuge for our souls, a hope set before 
us. To this refuge, says the apostle, we have fled to lay 
hold upon the hope. Tiiis refuge i- : ir : jld of Christ, the 
church of the living God. Unto this ''lively h - :e." Ptter 
says, we are begotten. But after entering tiie re: :^- :r- i 
lacking hold apon the hope which is an anchor to ii±c siui. 
the same * * entereth into that within the vail. " That is, being 
bom again, bom intr. <t:m:1's church, we have hope, and the 
hope possessed enables us to enter into the hohes: if all. 

The same thing is taught in Hebrews 7 : 19. * * The law 
made nothing perfect, but the bringing in of a better hope 
did. by the which we draw nigh unto God." Having the 
hope in us w,^ enter into the very presence of God m the 
holiest of all. This is an exact parallel with 1 John 3:3: 
"Every man that hath this hope in him purifieth himself, 
even as he is pure." First, possess the hope; second, enter 
perfection — pure even as Christ is pare— which is entering 
into that within the vail. And God is so specially solicitous 
that all his childi*en should attain unto this most holy : i?.ce 
that he. ••willins: r^ore abimdantlv to show unto t^^e 



THE NEW COVENANT SANCTUARY. Ill 

heirs of promise the immutability of his counsel, confirmed 
it by an oath. ' ' The promise, we have seen, is the gift of 
the Holy Ghost, the sanctifier. Who are the heirs of that 
promise! Ans.— "If ye be Christ's, then are ye Abraham's 
seed, and heirs according to the promise. ' ' Gal. 3 : 29. 
This is plain truth. First, we become heirs of the inher- 
itance by giving ourselves to Christ and receiving the spirit 
of adoption ; ^ ' For if any man have not the Spirit of Christ 
he is none of his. ' ' In other words, we are bom into the 
divine family, by which we become legal heirs to the inher- 
itance our heavenly Father has willed us: ''This is 
the will of God, even your sanctification. ' ' 1 Thes. 4 : 3. 
^'By the which will we are sanctified through the offer- 
ing of the body of Jesus Christ once for all. ' ' Heb. 10 : 10. 
So the promised inheritance of which we become heirs by 
being Christ's, and that which is found within the second 
vail, is entire sanctification, a state typified by the inner 
place of the first covenant temple. 

In chapters 9 and 10 the tabernacle is set before them, 
and from it is drawn a precious object lesson on salvation. 
In chapter 9:1-3 the worldly tabernacle of the first covenant 
is described: the first apartment, which is called the 
sanctuary, and after the second vail ' ' the tabernacle, which 
is called the holiest of all." "Which was a figure for the 
time then present. ' ' ver 9. A figure of what ? Ans, — " The 
figure of the true;" i. e., the true sanctuary. "But Christ 
being come an high priest of good things to come, by a great- 
er and more perfect tabernacle, not made with hands." ver. 
11. This all proves that the legal sanctuary was a figure 
of the true tabernacle by which Christ came. 

Notice the language. Adventism teaches that Christ's 
tabernacle is in heaven, and that he did not enter it until 
after his ascension into heaven. But the Word says, 



112 THE CLEAXSIXG OF THE SaXCTIMEY. 

** Christ being come an liigh priest of good things to come, 
by a greater and more perfect tabernacle.'' That is. he 
came into the world saving sonls by his trne tabernacle. 
As the sinning Israelite was reqnired to bring a sin offer- 
ing to the "worldly sancmaiy. "' and the priests were to 
offer the same, and thereby ''make an atonement for him/' 
and then the law said. ''It shall be forgiven him/' so 
Jesus came into the world, bnilt his own church, and to it5 
altar invites sinners to approach, and by the blood and 
sacrifice of his greater and more perfect tabernacle he saves 
their sonls. Eemember his tme sanctnaiy is associated 
with his coming into the world, and not with his ascension 
into heaven. This is beantifnlly seen in verses 13, 14. 

"For if the blood of bnlls and of goats, and the ashes of 
an heifer sprinkling the nnclean. sanctifieth to the pnrifying 
of the flesh: [Here are the sacrifices, the blood, and the 
legal pni*ification of the "figure of the true" tabernacle.] 
how much n:ore shall the blood of Clmst, who through 
the eternal Spirit offered himself without spot to God. 
purge your conscience from dead works to serve the living 
God?*' Here is the sacrifice, the precious blood, and the 
"much more.-' the actual inner cleansing that takes place 
at the perfect tabernacle by which Chiist came into the 
world to save lost men and women. 

The first apaitment of the legal tabernacle was called the 
"holy," and persons who confessed Christ, "the Apostle 
and High Priest of our profession." were called ''holy 
brethren, partakers of the heavenly calling." Heb. 3:1. 
This shows that they were in the holy of our High Priest's 
more perfect tabernacle. And after the writer of the He- 
brew epistle had set forth the superior priesthood, covenant, 
tabernacle, sacrifice, blood and cleansing of the present 
dispensation, and showed how that "the law made nothing 



THE NEW COVENANT SANCTUARY. 113 

perfect, but the bringing in of a better hope did," and com- 
manded those in the ''first principles of the doctrine of 
Christ" to "go on to perfection" (6:1), and announced 
the fact that "by one offering he [Christ] hath perfected 
forever them that are sanctified, whereof the Holy Ghost 
also is a witness to us" (10:14, 15), the apostle makes a 
forcible application of the whole lesson in these words : 
' ' Having therefore, brethren, boldness to enter into the holi- 
est by the blood of Jesus, by a new and living way, which 
he hath consecrated for us, through the vail, that is to say, 
his flesh; and having an high priest over the house of God; 
let us draw near with a true heart in full assurance of faith, 
having our hearts sprinkled from an evil conscience, and 
our bodies washed with pure water." Heb. 10:19-22. 

So we see clearly that the successive vails, the holy and 
holiest, the blood and sacrifices of the legal sanctuary, 
all foreshadow Jesus Christ, his church, and the process 
of salvation now carried on where Christ and sinners 
meet at the threshold of the church, and believers through 
their new-born hope pass on into the holiest, to that 
within the vail. How perfectly this explodes the foundation 
of the Advent sect. Instead of the sanctuary of Christ being 
in heaven, and only entered by him, the inspired apostle 
assured those "holy" (justified) brethren they "have there- 
fore [because Christ perfects forever them that are sanc- 
tified], brethren, boldness to enter into the holiest by the 
blood of Jesus;" "through the vail, that is to say, his flesh; 
and having an high priest over the house of God, let us 
draw near. ' ' If this does not teach that the blood and sacri- 
fice of our High Priest admits us now and here into the 
holiest of his sanctuary, then language is of no use, and 
words convey no definite ideas. 

But before thy were eligible to this holiest of all, they had 



11-i THE CLILO-SI^'G OF THE SAXCTITAET. 

beoome ' * bretliien, " were bom into the family of God, and 

had tlieir •'hearts sprinkled from an evil conscience, and 
their bodies washed with pnre water. ' * This is equivalent 
to saying they had obtained a good conscience, and were 
jnstifiexi and innocent before God. Praise God for lite 
perfect symbol of salvation found in the holy and most holj- 
places of the worldly sanctuary of the first covenant I And 
everlasting thanks^ving and praises to the me^iiator of the 
new covenant, who has fulfilled this beautiful picture in nSjbj 
biinging us by his own blood into the holy, and then into 
the most holy place of his greater and more perfect taber- 
nacle, the* • house of Gk>d. ""which is the church of the living 
God." The great truths of Eevelation relating to uttermost 
salvation are always matters of mere speculation and opin- 
ion by all who have never entered into the secret of the Lord 
within the beautiful vail, andveiy generally their conclusions 
and applications woefully miss the mark. But to those who 
have fully obeyed the gospel and gone on to j)erfec-tion. 
or, in symbolic words, have entered into that within the 
vail — tx> all such, we say, these beautiful shadows in the law 
are interpreted by the light of God in their hearts, are posi- 
tively known by an actual experience in their souls. The 
same fact holds good in every branch of knowledge that 
may be a-xnjired by people and infaHible tests. All that 
lies beyond our exi>erience is involved in conjecture and 
mere speculation, but that which has been proved by actual 
test and exp'erience becomes positive knowledge. There- 
fore, with meekness and godly reverence, we testify that, 
<:»ver sixteen years ago. we passed •"into the holiest by the 
blood of Jesus, by a new and hving way. which he hath 
consecrated for us, thi'ough the vail, that is to say, his 
flesh." Therefore we speak from actual exi)erience, and 



THE NEW COVENANT SANCTUARY. 115 

that which we have known and seen declare we unto you; 
and, withal, that only which the pure Word teaches. * 

THE BRAZEN ALTAR. 

By reference to our cut of the tabernacle it will be seen 
that the brazen altar stood in the court. For a description 
of it we cite Exodus 27 : 1, 2 : ^ ' And thou shalt make an altar 
of shittim wood, ^ve cubits long, and five cubits broad ; the 
altar shall be foursquare: and the height thereof shall be 
three cubits. And thou shalt make the horns of it upon the 
four corners thereof: his horns shall be of the same: and 
thou shalt overlay it with brass." This was the altar of 
burnt offerings. In Exodus 30 : 18 we are told that the 
laver stood ^ ' between the tabernacle of the congregation and 
the altar," Again we read: ''And thou shalt set the altar of 
the burnt offering before the door of the tabernacle of the 
tent of the congregation. And thou shalt set the laver 
between the tent of the congregation and the altar, and 
shalt put water therein." Ex. 40:6, 7. This is all plain 
enough. The "tent of the congregation" means the holy 
or first apartment of the tabernacle. Both the altar of burnt 
offerings and the laver were before that first vail, which 
would be in the east end of the court, between its entrance 
and the first vail. But the laver was situated between the 



* It might be well also to observe that there is another beautiful lesson in the 
antitype of the two rooms of that ancient house. While, as Brother Warner says, 
it typified twofold salvation, or two degrees of grace which we enter, it also typifies 
the justified and sanctified believer. The New Te'?tament temple of God is com- 
posed of saved individuals ''builded together for an habitation of God through the 
Spirit"; hence the holy place typified the justified believer In fact, such is tlie 
holy place in the spiritual tabernacle, while the sanctified believer constitutes the 
holiest of all. Viewing it from this standpoint, it will be seen that the antitype of 
all the furniture of the first room is locate-^ in the hearts of justified believei's, 
while that of the second room is in the hearts of the sanctified. II. M. K. 



116 THE CLEAI^SING OF THE SANCTUARY. 

altar of burnt offerings and the tabernacle of the congre- 
gation, that is, nearest the first vail. 

The court, we have seen, represents the position of con- 
victed and penitent sinners. As therefore the Israelite who 
had sinned and done somewhat against the law of his God, 
brought his sin offering to the brazen altar within the 
court and thereby received an atonement for all his sin, 
and it was there forgiven him, so sinners now approach the 
church of God by repentance, and there they find an altar of 
mercy, where they offer themselves dead in trespasses and 
sins, and there they plead the merits of Christ's sacrifice 
arid blood, the means of their acceptance with him'; and as 
it was said to the Jew who brought a proper offering for his 
sins, so it is said to the penitent, "Thy sins are forgiven 
thee;" and "being justified by faith we have peace with 
God through our Lord Jesus Christ." In other words, we 
pass into the holy place of the house of God; for all who are 
saved become kings and priests unto God. In this particu- 
lar the type and antitype correspond ; as only the priests 
entered the temple of the first covenant, so all who are in 
the spiritual sanctuary of God are a royal priesthood. Fur- 
ther references will be made to the spiritual lessons in the 
brazen altar in connection with the golden altar, and in 
the priesthood of Jesus. 

THE LAYER AND SEA. 

^ ' Thou shalt also make a laver of brass, and his foot also 
of brass, to wash withal : and thou shalt put it between the 
tabernacle of the congregation and the altar, and thou shalt 
put water therein. For Aaron and his sons shall wash their 
hands and their feet thereat: when they go into the taber- 
nacle of the congregation, they shall wash with water, that 
they die not ; or when they come near to the altar to minister, 



THE NEW COVENANT SANCTUARY. 117 

to bum offering made by fire unto the Lord: so they shall 
wash their hands and their feet, that they die not: and it 
shall be a statute forever to them, even to him and to his 
seed throughout their generations. ' ' Ex. 30 : 18-21. ' ' And he 
made the laver of brass, and the foot of it of brass, of the 
looking-glasses of the women assembling, which assembled 
at the door of the tabernacle of the congregation." Ex. 
38 : 8. Under the gospel the entire church is not only ^' built 
up a spiritual house," but is also ^^a holy priesthood, to 
offer up spiritual sacrifices acceptable to God by Jesus 
Christ. ' ^ 1 Pet. 2 : 5. And as the priests were required to 
wash their hands and their feet at the laver before entering 
into the tabernacle, so no one can now enter the greater 
and more perfect tabernacle of Christ without the ' ' washing 
of regeneration." This we prove by' the following 
facts. First, the disciples of Christ followed him in the 
regenerated state. Mat. 19 : 28. Second, regeneration is a 
' ' washing. ' ' Titus 3 : 5. Now by what had they been washed 
or regenerated? Third, the Lord himself answers and set- 
tles this question in John 15 : 3. ^ ' Now ye are clean 
through the word which I have spoken unto you. ' ' He also 
alluded to that laver as a figure of regeneration when he 
said, "Ye are clean through the word." You have come 
to the laver, or "bath of regeneration."— Emphatic Dia- 
glott. So translating Titus 3 : 5— and so passed into the holy 
place of the new covenant sanctuary. 

But as we pass from the tabernacle to the temple, the 
laver is changed into a still more beautiful figure of the 
gospel of Christ. It was supplanted by "a molten sea of 
ten cubits from brim to brim ; . . . and • five cubits the 
height thereof, and a line of thirty cubits did compass 
it round about. And under it was the similitude of oxen." 
2 Chr. 1:2, 3. "It stood upon twelve oxen, three looking 



lis THE CLEAXSI>'G OF THE SAXCTrAEY. 

toward the north, and three looking toward the west, and 
three looking toward the south, and three looking toward 
the east : and the sea was set above upon them, and all their 
hinder pai*ts were inward." ver. 4. 

Xow if all that pertained to that ancient sanctuary was a 
shadow of things to come in Christ's greater sanctuary, 
there is cert-ainly some lesson of divine truth to he found in 
those twelve oxen. If the water of that laver and sea rep- 
resented the gospel, then the oxen would naturally represent 
the hearers of the gospel. First, then the twelve oxen fore- 
shadowed the twelve apostles, and likewise the whole living 
ministry of the gospel dispensation. But does God choose 
the ox as a symbol of his preachers ? Indeed, their fidelity 
to their masters, obedience and endurance as patient toilers, 
gospel preachers do well in imitating. Speaking of the duty 
of supporting the ministry, the apostle Paul says. "It is writ- 
ten in the law of Moses. Thou shalt not muzzle the mouth of 
the ox that treadeth out the corn. Doth God care for oxen? 
or saith he it altogether for our sakes ! For our sakes, no 
doubt, this is written. ' * The application of the figure is 
this. ' • That they which preach the gospel should live of the 
gospel."' 1 Cor. 9: 9-14. 

How beautiful this lesson I This true and hmnble animal 
is then a figure of God's ministers. As they were to have 
the privilege of eating corn when emptloyed in treading out 
the same, so the ministry should have their needs supplied 
by those among whom they labor in the Lord. As the capa- 
cious water rested upon the similitude of oxen, so the 
water of life is borne to all the world by the true and humble 
ministers of the gospel of Christ. As the twelve oxen faced 
east, west, north, and south, so the messengers of divine 
mercy go forth in every direction "from the rivers to the 
ends of the earth." This exalted typical use of the ox, is, 



THE NEW COVENANT SANCTUARY. 119 

no doubt, referred to in Isaiah 32 : 20. ' ' Blessed are ye thai 
sow beside all waters, that send forth thither the feet of the 
ox and the ass.'' 

To sow beside all waters, evidently means to scatter the 
gospel seeds of life far and wide, to plant the saving truth 
of God everywhere in this broad earth, and to do this a man 
need not travel in person around the globe, but he can ac- 
complish the glorious end, and inherit the blessing attached 
thereto, by sending thither the feet of the ox and the ass; 
namely, by providing the means to convey God's ministers 
to the ends of the earth, and thus by proxy sow beside all 
waters. The ass, another strong and enduring burden- 
bearer, is included in the figure by the prophet. These two 
rather stupid appearing domestic animals, would hardly be 
accepted by the heady, haughty, self-sufficient (?) ministers 
of apostate religion as proper representatives of their ex- 
alted, empty dignity. And, in fact, there is no agreement 
between these Babylon functionaries and the humble ser- 
vants of man, which have been chosen of God as symbols of 
his ministry; because the former are chiefly ornamental^ 
and the latter are wholly useful. The former set themselves 
up to be served by men, the latter are toiling servants of 
men. But the true and humble ministry of Jesus Christy 
who make themselves the servants of men for their profit^ 
and who are willing to abound in labors, and yet fare on 
but little, and that plain and simple, these we say, despise 
not their divinely chosen type, but earnestly pray God for 
grace to render them worthy of the same. Amen. 

Taking it all together the laver was typical of the washing 
of regeneration effected by the gospel preached (Jolm 15; 
3), and by the blood of Jesus. Eev. 1 : 5. ' 'He hath washed 
us from our sins in his own precious blood." Having now 
taken our lessons from that which we find in the court, let 



1-0 THE CLEAXSIXG OF THE SAXCTU.^.Y. 

US enter the nrst vail, or witliin the temple pToper. and leam 
some of the mysteries of redemption that have been hidden 
there in the long ages of the past. First we come to the 

TABLE OE THE SHEVr-BEEAT'. 

It was a gold covered table in the holy place, upon which 
was kept for sacrificial purpose " ' the continual shew-bread. 
2 Chi\ 2:4:. It was required to be kept fresh every sabbath. 
1 Chr. 9: o2. Xow this, like everything else in the temple, 
was a shadow of some good thing in the sanctuary of 
Christ's priesthood. But where, again we ask. shall we look 
for its antityi^e. in heaven, or on earth] [This bread 
typified the spiritual food which the souls of the newly re- 
generated feast upon. Jesns said. ''I am that bread of 
life." "'I am the liwing bread which came down from 
heaven: if any man eat of this bread, he shall live forever. 
John 6 : ^S. 51. •"Man shall not hve by bread alone, but by 
every word that proceedeth out of the month of God" 
(Mat. 1:4): namely. n?w-borti babes, which desire the sin- 
cere milk of the TTord. that they may grow thereby. 1 Pet. 
2:2. Th- '\-\:[ ^ :':-'h-: -: -:.h- ^'^z :: thus: "Thy words were 
found au'i I ':i:': ^at riiem. " ■'Ear ye tliat wiuch is good and 
let your su a', 'i- hght itself in fatness. ' ' Isa. 55 : 2. H. M. E.l 

THE GOLDEX CA^'DLESTICK. 

This seven-branche'j. ^^lien lamp stood in the holy place. 
Heb. 9:2. It is descr:':: ca as follows : ' ■ And thou shalt make 
a candlestick of pure gold : of beaten work shall the candle- 
stick be made : his shaft, and his branches, his bowls, his 
knops. and his flowers, shall be of the same. And six 
branches shall come out of the sides of it: three branches 
of the candlestick out of the one side, and three branches of 
the candlestick out of the other side : three bowls made like 



THE NEW COVENANT SANCTUAEY. 121 

unto almonds, with a knop and a flower in one branch ; and 
three bowls made like almonds in the other branch, with a 
knop and a flower : so in the six branches that come out of 
the candlestick. ' ' Ex. 25 : 31-33. Observe it is called one 
candlestick. Though having seven branches, it was all one 
piece of beaten gold. 

[This candlestick was a clear type of the light of regen- 
eration. ' ' That ye should show forth the praises of him who 
hath called. you out of darkness into his marvelous light." 
1 Pet. 2:9. " Whosoever believeth that Jesus is the 
Christ is born of God: and every one that loveth him that 
begat loveth him also that is begotten of him." 1 John 5: 1. 
"He that loveth his brother abideth in the light." 1 John 
2 : 10. ' ' Ye are all the children of light. ' ' 1 Thes. 5 : 5. " For 
ye were sometimes darkness, but now are je light in the 
Lord : walk as children of light. ' ' Eph. 5 : 8. Such are par- 
takers of the inheritance "of the saints in light" (Col. 1: 
12), because the day star has arisen in their hearts (2 Pet. 
1: 19) , Jesus "the light of the world." The lamp in that 
ancient room was made to burn continually. So the Lord 
has become ' ' our everlasting light. ' ' The soul of the sinner 
is enveloped in darkness, but when such enter the holy place, 
their darkness is turned into light. Yea, their pathway be- 
comes a shining light, which shines more and nnore unto 
the perfect day. H. M. K.] 

THE GOLDEN ALTAR. 

We have seen that before the first vail of the tabernacle, 
and just outside the entrance of the temple, there was located 
in the court the altar of burnt offerings, and the laver or 
sea. To this altar in the court the sinning Jew brought his 
offering and obtained pardon; and there, in the antitype 



122 THE CLEANSIXG OF THE SANCTUARY. 

sanctuary, Jesus meets the penitent sinner and forgives 
all his sins. The laver also represents the place of the 
"washing of regeneration." The altar in the court repre- 
sents the point of penitent surrender; the laver, that of the 
cleansing away of his sins. There is gTeat accuracy in the 
order of their location, as surrender naturally precedes par- 
don. So the altar, the place of offering himself dead in sins, 
comes first, and the laver, where his sins are purged, comes 
next, and as a result he enters the fold of Christ. 

Having now entered the holy place of the ''worldly sanc- 
tuary," we find a second altar. Thus it is described and 
located : ' ^ And thou shalt make an altar to burn incense 
upon : of shittim wood shalt thou make it. A cubit shall be 
the length thereof, and a cubit the breadth thereof; four- 
square shall it be : and two cubits shall be the height thereof : 
the horns thereof shall be of the same. And thou shalt overlay 
it with pure gold, the top thereof, and the sides thereof round 
about, and the horns tliereof ; and thou shalt make unto it 
a crown of gold round about. And thou shalt put it before 
the vail that is by the ark of the testimony, before the mercy 
seat that is over the testimony, where I will meet with thee. 
And Aaron shall burn thereon sweet incense every morning : 
when he dresseth the lamps, he shall bum incense upon it." 
Ex. 30: 1-3, 6, 7. "And he put the golden altar in the tent 
of the congregation before the vail. ' ' Ex. 40 : 26. 

Though this altar was much smaller than the one 
in the court, being only one cubit square, while the other 
was five cubits, it was far more precious, being all covered' 
with gold. As the former altar was ' ' put by the door of the 
tabernacle of the tent of the congregation" (Ex. ,40: 29), 
indicating that the sprinkled blood there admits into the 
holy place, so the altar of incense stood immediately before 
the second vail, showing that the perfect offering there en- 



THE NEW COVENANT SANCTUARY. 123 

ters into that within the vail, even into the most holy place. 
These two altars really represent Christ. As he is our sal- 
vation the whole figure of the way of salvation finds its ful- 
filment in him. Hence, he answered to the two vails, to the 
passover lamb, and to the sacrifices of the tabernacle, gen- 
erally to the high priest, and to many other things in the law. 

He is the first altar, because it ir only on Christ, his merits, 
and sacrifice, that the penitent sinner finds acceptance with 
God. He is also the golden altar in the holy place of the 
house of God. It, as well as the brazen altar, ' ' shall be an 
altar most holy : whatsoever toucheth it is made holy ; ' ' an 
^' altar that sanctifieth the gift.'' Mat. 23:19. The altar 
sanctifies the gift; and ^' Jesus Christ, that he might sanc- 
tify the people suffered without the gate." Is he not then 
our altar! Whatsoever toucheth it is made holy. Ex. 29: 
37. ^^And as many as touched [him] were made perfectly 
whole. ' ' Mat. 14 : 36. Bless his holy name ! Oh, how beauti- 
ful and glorious those shadows of good things to come to 
those who have received the good things themselves, even 
the blessing of a pure heart through the blood of him who 
is both our sacrifice and high priest ! The shadows were of 
the law. Heb. 10 : 1. '' The body is of Christ. ' ' Col. 2 : 17. 

Two altars in the '^shadow of the true'' sanctuary must 
denote two successive offerings of ourselves unto God in the 
process of our redemption. Do we find that idea in the new 
covenant way of salvation! Let us see. The first disciples 
of our Lord had believed on the Lord Jesus Christ. On him, 
as their altar of mercy, they had found favor with God, and 
the pardon of sins that were past. But were they required 
to make themselves a second offering to God! Yea, ^^For," 
saith the Lord, ^' every one shall be salted with fire, and 
every sacrifice shall be salted with salt. Salt is good : but 
if the salt have lost his saltness, wherewith will ye season it! 



124 THE CLEANSING OF THE SANCTUARY. 

Have salt in yourselves, and have peace one with another/' 
Mark 9 : 49, 50. Just prior to those words the Savior taught 
the disciples the strong doctrine of having their ' ' right eye 
plucked out," the right hand and the right foot severed. 
This has reference to the destruction of inbred sin, that 
evil nature that we brought with us into the world, and which 
is a part of man's being as a fallen creature, just as much as 
are the most precious members of our physical body. This 
inbred sin inclines to make certain objects of unholy affec- 
tions as dear to us, and as painful to cut off", as the members 
of our natural body. Moreover it is the source of offense, 
an occasion of stumbling, and m^ust therefore be destroyed 
in order to the reign of perfect peace within, and one with 
another. 

But how will it be accomplished? The Savior thus ex- 
plains the process. Namely, ' ^ For every one shall be salted 
with fire, and every sacrifice shall be salted with salt." 
"Have salt in yourselves." Does not this clearly imply 
that these disciples should make themselves a sacrifice, and 
that in so doing they would be ' ' salted with fire, ' ' and ' ' have 
salt in themselves?" And, true to the promise, on the day 
of Pentecost they were salted with the fire of the Holy 
Spirit. But did they then make themselves an offering and 
sacrifice io God? We will prove that they did. Peter, who 
was one of that number, testifies that God put no difference 
between them that received the Holy Spirit on the day of 
Pentecost, and the Gentiles who purified their hearts by 
faith at the house of Cornelius, "Giving them the Holy 
Ghost, even as he did unto us." Acts 15: 7-9. What is the 
important work wrought by the reception of the Holy Spirit? 
It ' ' purified their hearts ' ' ; namely, ' ' being sanctified by the 
Holy Ghost. ' ' Eom. 15 : 16. But upon what condition were 
they accepted and sanctified? Namely, that they had to 



THE NEW COVENANT SANCTUARY. 125 

make themselves an offering, a sacrifice to God. ' ' That the 
offering up of the Gentiles might be acceptable, being sanc- 
tified by the Holy Ghost." And as there was no ditference 
between their sanctifieation and that oi the hundred and 
twenty who received the Holy Spirit on the day of Pentecost, 
they also became a sacrifice, acceptable unto God, as their 
Lord and Master had taught them in Mark 9. But under 
the law the idea of sacrifice is inseparable from an altar, 
and so we see that the two altars in the figure of the true 
sanctuary are a perfect shadow of the two consecrations, 
which admit, first, the sinner into justification; second, the 
believer into perfect holiness. 

These two distinct offerings are both seen in Romans 6: 
19 : " For as jq have yielded your members servants to 
righteousness unto holiness. ' ' They had yielded their mem- 
bers once, when in the condition of sin and iniquity, and 
now, since by a profession of Christ, they had become ' ' ser- 
vants to righteousness," they were required to yield their 
members unto holiness. It is true the above words are quite 
ambiguous, and for this reason we would not cite them as 
proof of the above position, were it not that other transla- 
tions render the passage much more clear. The Emphatic 
Diaglott, for instance, makes it very plain. ''For as you 
presented your members enslaved to impurity and iniquity, 
so now present your members bound for righteousness for 
sanctifieation. ' ' Two moral states are described, and in both 
conditions a presentation or offering of themselves is taught. 
In the state of bondage to sin, they had already presented 
themselves, and of course received pardon. The second pre- 
sentation was now urged upon them, and the object was ' ' for 
sanctifieation." The word "present" in both instances is 
from parastesati, and is the same as is used in Romans 12 : 1, 
where the apostle beseeches them again: "Present your 



126 THE CLEANSING OF THE SANCTUARY. ■ 

bodies a living sacrifice, holy, acceptable unto Gofi, which 
is your reasonable service. And be not conformed to this 
world : but be ye transformed by the renewing of your mind, 
that ye may prove what is that good, and acceptable, and 
perfect, will of God." A transformation and renewal is the 
result of this oifering of self unto God a living sacrifice. 
The renewal is seen in Titus 3:5 to be subsequent to re- 
generation, and by the Holy Spirit ; and in Colossians 3 : 10 
and Ephesians 4 : 23, 24, the renewal restores the soul in 
the image of God, which is righteousness and true holiness^ 
The fact that the brethren were to present themselves a 
sacrifice already "holy," proves that they had touched the 
first altar, Ts4iich also makes holy in the sense of justifying. 

Now we confidently affirm that, since the apostle as well 
as Christ taught that the brethren, who were already justi- 
fied, should present themselves as a sacrifice to God, it proves 
that there are two offerings of ourselves to God; first as a 
sinner obtaining pardon, second as a believer unto entire 
sanctification. And, furthermore, since this second consecra- 
tion is repeatedly termed an offering, a sacrifice, holy, ac- 
ceptable unto God, it is good evidence that these two succes- 
sive offerings of ourselves were foreshadowed by the two 
altars which stood before the first and second vail. Why 
should the New Testament employ the same language in 
describing these two consecrations that the Old does in 
speaking of the sacrifices and offerings of the temple, if 
those sacrifices were not shadows and figures of the latter! 

Again, we ask, how are we to trace the relation between 
type and antitype in the old and new covenants, if not by 
observing when the elements of the new are clothed in lan- 
guage descriptive of their correspondents in the law of 
shadows ! For instance, ' ' Christ our passover is sacrificed 
for us. " Is this not a sufficient evidence to all Bible readers 



THE NEW COVENANT SANCTUAliY. 127 

that the Lamb of God was the substance of the paschai shad- 
ow! In the same way the antitype of a hundred things is 
intimated to us in the holy Book. So likewise, when our 
giving of self and all to God "for sanctification " is called 
an '^offering up'^ (Romans 15: 16), a ''sacrifice" (Mark 9: 
49), ''a living sacrifice" (Romans 12:1), surely nothing 
more is needed to establish the fact that it is the antitype 
of some of those sacrifices of the legal sanctuary which were 
a figure for the time then present. Other scriptural proofs 
might be added, but they will come in and testify when we 
follow our High Priest in his holy and most holy ministra- 
tion. Having now applied the blood to our hearts at the 
golden altar, and entered into that within the vail, our hearts 
and minds are awed in solemn reverence before the visible 
presence of the holy God of heaven. Eveiything with which 
our eyes here meet impresses the mind that this is the dwell- 
ing place of the great Jehovah. In the midst of this most 
sacred inner temple stands 

THE ARK OF THE COVENANT. 

Thus it is described : ' ' And they shall make an ark of shit- 
tim wood : two cubits and a half shall be the length thereof, 
and a cubit and a half the breadth thereof, and a cubit and 
a half the height thereof. And thou shalt overlay it with 
pure gold, within and without shalt thou overlay it, and 
shalt make upon it a crown of gold round about." Ex. 25: 
10,11. 

To an ark is always attached the idea of safety, of protec- 
tion, and preservation. And so all the epistles urge the con- 
verts on to perfection, or entire sanctification, as the most 
sure refuge of the soul, as the place where men are able to 
stand against all the wiles of the devil, and triumph over 
all the billows of sin. Thanks be to God for this place of 
the divine ark, where "we are dead and our lives are hid 



128 THE CLEAXSIXG OF THE SANCTUARY. 

with Christ in God." On Christ our golden altar we died 
to sin, and then emerging into the holiest, which is filled 
with the divine presence, we are necessarily enveloped in 
him. 

It is called the ark of the covenant, doubtless because the 
tables of the ''first covenant" were deposited in it. But 
that covenant, as U. Smith has admitted, is a type of the 
new covenant. Therefore according to the figure, we do 
not reach the place of the new covenant written in our heart 
until we enter the holiest of the true sanctuary, which the 
Lord pitched. And, true to the shadow, we read, ' ' For by 
one offering he hath perfected forever them that are sanc- 
tified. Whereof the Holy Ghost also is a witness to us : for 
after that he had said before. This is the covenant that I will 
make with them after those days, saith the Lord, I will put 
my laws into their hearts, and in their minds will I write 
them." Heb. 10:U-16. 

By his one offering the "High Priest over the house of 
God," "perfects forever them that are sanctified"; and 
of this perfection "the Holy Ghost also is a witness to us." 
So it is an attainment in this life, and also all who possess 
the same know it. ^Moreover, when the Holy Spirit sancti- 
fies the heart and witnesses to that fact, he also writes the 
new covenant of our God in our minds, and puts it in our 
hearts. So the covenant was hid in the holiest of the shadow, 
and in the true sanctuary the new covenant is also written 
in our hearts as we enter its most holy place. Yea, "Thy 
word have I hid in mine heart, that I might not sin against 
thee." Psa. 119: 11. Here again we see the harmony of 
type and antitype, of, the shadow and its substance. 

THE MEECY SEAT, AXD CHERUBIMS OE GLOEY. 

"And thou shalt make a mercy seat of pure gold: two 
cubits and a half shall be the length thereof, and a cubit and 



THE NEW COVENANT SANCTUAKY. 129 

a half the breadth thereof. And thou shalt put the mercy 
seat above upon the ark ; and in the ark thou shalt put the 
testimony that I shall give thee." Ex. 25: 17, 21. "And he 
made the mercy seat of pure gold : two cubits and a half was 
the length thereof, and one cubit and a half the breadth 
thereof. ' ' Ex. 37 : 6. " And thou shalt make two cherubims 
of gold, of beaten work shalt thou make them, in the two 
ends of the mercy seat. And make one cherub on the one 
end, and the other cherub on the other end : even of the mercy 
seat shall ye make the cherubims- on the two ends thereof. 
And the cherubims shall stretch forth their wings on high, 
covering the mercy seat with their wings, and their faces 
shall look one to another; toward the mercy seat' shall the 
faces of the cherubims be. And there I will meet with thee, 
and I will commune with thee from above the mercy seat, 
from between the two cherubims which are upon the ark of 
the testimony, of all things which I will give thee in com- 
mandment unto the children of Israel. ' ' Ex. 25 : 18-20, 22. 
[As observed in the foot-note, under ''T/ie Holy and Mosi 
Holy place/ ^ the holy of holies in the New Testament sanc- 
tuary is sanctified Christians ; therefore, in some particular, 
the antitypes of the furniture of that inner room are located 
in the hearts of those who have reached the plane of perfect 
holiness. The mercy seat was located upon the ark of the 
covenant, beneath the cherubims of glory. Upon this mercy 
seat God sat, and communed with the people. "And there 
I will meet with thee, and I will commune with thee from 
above the mercy seat, from between the two cherubims." 
Ex. 25:22. "The Lord of hosts, which dwelleth between 
the cherubims." 1 Sam. 4:4. "Thou that dwellest between 
the cherubims, shine forth." Psa. 80: 1. "I will appear in 
a cloud upon the mercy seat." Lev. 16: 2. "He sitteih be- 
tween the cherubims." Psa. 99: 1. 



13(5 THE CLEANSING OF THE SANCTUARY. 

From the foregoing scriptures we clearly learn that God 
sat upon the mercy seat in that inner court. It was the 
place of his rest, and there he communed with the high 
priest and people. Since we who are sanctified compose the 
holiest of all in the spiritual house, God's dwelling place 
must be in our hearts. But does God dwell in the hearts 
of his people? Thus saith the Lord, "I will dwell in them, 
and walk in them ; and I will be their God, and they shall 
be my people. ' ' 2 Cor. 6 : 16. Ye are the temple of God ; 
. . . for the temple of God is holy, which temple ye are.'^ 
1 Cor. 3 : 16, 17. ^ ' That Christ may dwell in your hearts by 
faith. ' ' Eph. 3 : 17. ' ' Christ liveth in me. ' ' Gal. 2 : 20. ' ^ The 
Spirit of God dwelleth in you. ' ' 1 Cor. 3 : 16. Thus we see 
the perfect antitype of the worldly sanctuary again ful- 
filled in the church of God. The triune God now dwells in 
his people, and thus they are filled "with all the fulness 
of God." Since God dwells in our hearts we "commune 
with our own hearts, ' ' and are filled with his glory. When 
God came down into that inner room he filled it with his 
glory. ' ' Then a cloud covered the tent of the congregation, 
and the glory of the Lord filled the tabernacle. And Moses 
was not able to enter into the tent of the congregation, be- 
cause the cloud abode thereon, and the glory of the Lord 
filled the tabernacle." Ex. 40:34,35. "Now when Solomon 
had made an end of praying, the fire came down froni heav- 
en, and consumed the burnt offering and the sacrifices ; and 
the glory of the Lord filled the house. ' ' 2 Chr. 7 : 1. 

How wonderfully tliis prefigures the fulness of perfect re- 
demption, "the salvation of Jesus Christ with eternal 
gloiy;" the "joy unspeakable and full of glory." And 
this glory is found within tlie second vail, in the holiest of 
all, for "we all with open face [the vail parted] beholding as 
in a glass the glory of the Lord, are changed into the same 



THE NEW COVENANT SANCTUARY. 131 

image from glory, to glory, even as by the Spirit of ihe 
Lord. ' ' 2. Cor. 3 : 18. ^ ' And the glory which thou gavest 
ine I have given them; that they may be one, even as we 
are one.*' John 17:22. Oh, the unspeakable fulness of 
glory— the eternal weight of glory— how it thrills this soul 
of mine ! That glory that once so filled the temple in Jeru- 
salem that the priest could not minister now fills this temple 
of mine. The great God, whom the heavens can not con- 
tain—his glory which makes that world glitter, now fills 
this humble heart. Dear reader, this is yours to enjoy, and 
without it, you will fall in the great day of his coming and 
judgment. But while we have now considered this phase 
of the spiritual fulfilment, there are many other precious 
lessons as follows. H. M. R.] 

A seat denotes a place of rest. There was no seat, lounge, 
or bed, in the holy place ; nothing that suggested a place to 
tarry, to turn aside and repose. Nay, entering that first vail, 

a solemn charge greets our ears: "Go on to perfection.'^ 
That imperative command directs the eye straight forward 

to the golden altar, and to the rent in the vail. ' * Go on unto 

perfection. ' ' Heb. 6:1. " And we desire that every one of 

you do show the same diligence to the full assurance of hope 

unto the end : that ye be not slothful, but followers of them 

wlio through faith and patience inherit the promises." ver. 

11, 12. But what is the full assurance, or crowning 

point of our hope in the way of salvation? Ans.— 

''Which lioi)e we have as an anchor of the soul, both 

sure and steadfast, and whicli entereth into that within the 

vail." ver. 19. That is, all attainments below entire sancti- 

fication are transition grounds, and no place to rest or settle 

down upon. In verse 17 that within the vail is said to be 

that "promise" to whicli the seed of Abraham were heirs. 

That was tlie land of Canaan. Gen. 16 : 3. But this numerous 



seed of Abrala- are a s Se Bom. 9:7, 8: 

4 : 16 ; GaL 3 : 7, 29. An i :^r Stt i to whom the promise was 
made being sp:: " - _ : — . — f _ : ~ r a spiritiial 

O- LAl^ :L r ; — Llr was • :- - Z; Irlrlr-.r V 

Acts 20:32: 26 - : Zph. 1 : 10, 18; CoL 1:12: GaL 3:14. 

^r ziii - Z : — " i:^ : i-ceisthefcl- :s5rS-i :: f 
*-T H _" ^ ::::. ~ : _ :- _t ~_ Z" saiieti£r \ -: - TL:^ 



Cana--. TL. ±rs: -:-::rS :!. :lra:i:- :f sin: n- --::_i. 
:::r ::= f s:a:r :: .:-" ~ Tion: and the tli: i. enrre sancd- 
noarlLiL : wliilr :Lr — ^ t f the Bed S- ~ ian are 

fi^:--- of r^: s\:::r--i T :ni ■'!'v^T:e woms :: ^la:^. coire- 
s\ :i_;'.:l.^ -:^ni :hr ±rs: ani Sr :::_:'. "ails of :Lr :a'::-rna:lr. 
X:~ :lr -^ lirinrss, or babe stat^. —Lrir in^r-i: sin is n:: 
destroyed, and therefore s :i:- n: i i n m :i:T> - ?::5-. 
and which is the plane ^f aii --:: : inins. :: r : Its ~s 
^''is not yonr rest " ' : n_r: -fore * ' arise ye an i ir : : 11: n^ii 
2:10. 

TTsin.' :iir ':^iir:nT-- mi _ anaan in Tiirir spiiitnal M^it^ 
mi -i: iim«^ ' T Ht T— i:::-^n:- r: in the antitype 
— linn T — . :'-- im L : : : :: in ns alond and warns 
:iirn. nn :: :-..:-. :: :Lt n^nn :: :: n . Israel, who, when 
:iir7 iir:^: i :i:r inrs: ^: :~r: i — -s the land "did 
} " iir" God by disobeying. r_ : : ir. -'To-day if ye 
^: T r nis voice, harden n:: " i^ "^ 7^ in "he prove- 
: n _ Heb. 3:15. -Lr: ns m: ::;:—:- promise 
Irnii iri: ns :i cnT^nn^ im: : iiis rest, any of yon shonld 
seem to come short of it.*' Heb. 4 : 1. Let ns labor there- 
: r m -: im" i: - r-s:, ir-~ /:n^ n m : i after the same 
rz^.n. - : m nn Hr - ii I ~:— a rest they had 
n:: "r: : _i n :'^- nn a:. : : :_nr ^er^ 'holv brelib 



THE NEW COVENANT SANCTUARY. 133 

ren." Heb. 3: 1. Nor is it that which is reserved in heaven 
for us: ''For we which have believed do enter into rest/' 
4:3. It is a present experience, and the entire epistle points 
to its goal in perfection through the sanctifying spirit, and 
the all-cleansing blood of Christ. Oh, blessed ' ' mercy seat ' ' ! 
Oh, blissful rest from all inward sin, from all disturbing 
foes ! Not only does this rest denote pure, deep inward tran- 
quility, but it is the summit of perfected holiness, the con- 
summation of salvation in the freedom from all sin and un- 
righteousness. While our knowledge and wisdom, the graces 
of holiness, and our usefulness, are still susceptible of con- 
tinual enlargement, the work of our deliverance from sin is 
consummated: "Fox by one offering he hath perfected for- 
ever them that are sanctified." Here then the redeemed 
soul sits down on the "mercy seat" with Christ, and is thus 
hid with Christ in God, forever to enjoy God, and to adore 
his infinite mercy in both washing us from our sins, and de- 
stroying the inborn evil nature out of our entire being, and 
filling all with his own holy nature. Oh, what rest, what 
boundless rest we here have found! Yea, it is even God's 
own rest, as we shall see in connection with the cherubims 
that stand upon it. 

These cherubims seem to have been made of pure gold. 
But after the temple was built others were made for the 
"inner house of God" that were much larger. They were 
made of olive trees, and overlaid with gold, as we see in 
the following description: "And within the oracle he made 
two cherubims of olive tree, each ten cubits high. And five cu- 
bits was the one wing of the cherub : and five cubits the other 
wing of the cherub, from the uttermost part of the one wing 
unto the uttermost part of the other were ten cubits. And he 
set the cherubims within the inner house : and they stretched 
forth the wings of the cherubims, so that the wing of the one 



134 THE CLEANSING OF THE SANCTUAEY. 

touclied the one wall, and the wing of the other chernb touched 
the other wall; and their wings touched one another in the 
midst of the house. And he overlaid the cherubims with 
gold." 1 Kin. 6: 23, 24, 27, 28. The same dimensions are 
given them in 2 Chronicles 3 : 10-13. In the above scripture 
they were placed ^' within the inner house " ; in Chronicles 
they were placed "in the most holy house." Just think of 
the awful grandeur of these golden angels. Their stature ten 
cubits, or fifteen feet. Their wings each five cubits, or seven 
and one-half feet, extending north and south from the center 
of the most holy, even to the wall thereof. 

The Scriptures forcibly impress our mind that these cher- 
ubims, or symbolized angels, were the visible tokens of the. 
invisible God. Heaven is both the place of God's throne and 
the abode of angels. So to us God and the angels are associ- 
ated together. Both God and angels are spirits; but infinite 
wisdom has never given any fonn or figure to denote the 
Divine Being, lest men should worship the mere shape by 
which God was represented to them. But God gave men visible 
expression of angelic being, and associates his invisible pres- 
ence with the same.; hence, we f reciuently read of the ' ' angel 
of the Lord." And speaking of his children, thus saith 
God: '^In all their affliction he was afflicted, and the angel of 
his presence saved them : in his love and in his pit^^ he re- 
deemed them; and he bare them, and caiTied them all the 
days of old." Isa. 63:9. He the Most High, ''redeemed 
them; and he bare them, and carried them all the days 
of old:" and yet it is recorded that the ''angel of 
his presence saved them." So God and the angel of 
the Lord are inseiDarably associated. God saved Israel, 
but angels are the chosen heralds and tokens of his 
presence. How often, even in these days, have angels 
appeared to holy saints, especially when nearing the 



THE NEW COVENANT SANCTUARy! 135 

celestial world; and in all such instances the glory of God 
and his presence was manifest in their consciousness, while 
only angels appeared to their vision. David thus testifies : 
' ^ The Lord heard him and saved him out of all his troubles. 
The angel of the Lord encampeth round about them that 
fear him, and delivereth them. taste and see that the Lord 
is good." Psa. 34:6-8. Here the angel of the Lord and 
the Lord himself are mingled together. ^^The angel of the 
Lord encampeth round" his people. And again he saith, 
^^I will encamp about mine house." Zech. 9 : 8. Yea, "As the 
mountains are round about Jerusalem, so the Lord is round 
about his people from henceforth even forever. ' ' Psa. 125 : 2. 

Oh, for the wisdom that cometh from above to set forth 
"the beauty of the Lord," and the glory of his most holy 
temple ! How shall we speak of thy very sacred and pre- 
cious presence, and outspread wings of love and mercy, 
which our soul hath indeed found and experienced within thy 
awful inner church ? Truly, Lord ! our inner man can 
behold and enjoy far more of thyself, and of thy heavenly 
truth, than the poor speech of our outer man can express. 

These angelic similitudes which spread forth their great 
wings in the holiest place were the tokens of the divine pres- 
ence. A few more scriptures make this plain. "Keep me as 
the apple of the eye, hide me under the shadow of thy wings. ' ' 
Psa. 17:8. " How excellent is thy loving-kindness, God ! 
therefore the children of men put their trust under the 
shadow of thy wings. ' ' Psa. 36 : 7. 

Where else would David get the idea of the "shadow of 
thy wings, ' ' if he did not get it from the shadow cast by the 
golden angels of his presence in the holiest place'? For 
"the children of men put their trust under the shadow of thy 
wings"; and as a result "they shall be abundantly satisfied 
with the fatness of thy house ['which is the church of the 



336 THE CLEAX5IXG OF THE SAXCTITARY. 

Mving God'] ; and tliou slialt make them drink of the river 
of thy pleasures." Surely David had here an inspired 
glimpse of the root and fatness, ''the riches of the gloiy of 
his [Christ's] inheritance in the saints." Jesus told the 
Jews that, had they harkened unto him then had their peace 
flown as a river. But thank God I ' • Unto us who believe he is 
precious." He is rivers of peace, "rivers of di^^ine pleas- 
ure ' ' in our hearts. Only the wholly sanctified filled with the 
Spirit enjoy the ecstatic river of pleasures, and abundant 
satisfaction described above. And so David's words direct 
our minds right into the holiest of Christ's "greater and 
ijiore perfect tabernacle," where we trust under the shadow 
of liis wings, beautifully symbolized by the wings of the 
golden cherubims in the worldly sanctuary. And, bless the 
LoM^ my soul I we are ' * abundantly satisfied with the fat- 
Bess of thy house, ' ' and the ' * river of thy pleasures. ' ' For the 
Lord hath said, "My i3eace give I unto you," ''My joy I 
give unto you." Amen. Lord, thou hast even thus dealt 
bountifully with thy servants. 

''One thing have I desired of the Lord, tha: will I seek 
after; that I may dwell in the house of the Lord all the days 
of my life, to behold the beauty of the Lord, and to enquire 
in his temple. For in the time of trouble he shall hide me 
in his pavilion: in the secret of his tabernacle shall he 
tide me ; he shall set me up upon a rock. ' ' Psa. 27 : 4, 5. 
*'Yea, in the shadow of thy wings will I make my refuge." 
Psa. 57:1. "Thou shalt hide them in the secret of thy 
presence from the pride of man: thou shalt keep them se- 
cretly in a pavilion from the strife of tongues. ' ' Psa. 31 : 20. 
*■'! will abide in thy tabernacle forever: I will trust in the 
covert of thy wings. Selah. ' ' Psa. 61 : 1. Here again is 
prophetic sj^eech. Lender the shadowy wings that were 
spread forth in the legal tabernacle only the high priest 



THE NEW COVENANT SANCTUARY. 137 

could ent^. Also that tabernacle passed away. But here 
is another tabernacle that shall abide forever, the greater 
and more perfect one of this dispensation, where are the 
wings of God's own love and mercy spread, and where, 
according to the above prediction, we may all take refuge. 

''Because thou hast been my help, therefore in the 
shadow of tby wings will I rejoice.'' Psa. 63: 7. "He that 
dwelleth in the secret place of the Most High shall abide 
under the shadow of the Almighty." Psa. 91:1. "He shall 
cover thee with his feathers, and under his wings shalt thou 
trust: his truth shall be thy shield and buckler." Psa. 91:4. 
Oh, how precious these words! To whatever extent they 
were realized by David, they surely have their more per- 
fect fulfilment in the most holy place of the new covenant 
house of God. "His truth shall be thy shield and buckler." 
"But grace and truth came by Jesus Christ." Yea, he is 
the truth and we "are complete in him." The secret place 
of the Most High, undoubtedly, had reference to the holy 
presence of God "within the vail," into which we have fled 
to take refuge. That the language was drawn from the 
shadowy sanctuary of the law, there is no doubt; but that its 
real fulfilment is in the inner temple of the spiritual 
hous^ of God is an evident fact, because no one was al- 
lowed to abide in the inner chamber of the earthly structure. 
Only one day in the entire year could a human being enter 
there, and then but one man. But thank God ! we can dwell 
forever in the secret of his presence, and abide under the 
shadow of his wings. Does not this prove that the cherubims 
which spread their wings of gold in that temple, which has 
perished, foreshadowed the presence of the holy one of Israel 
in the midst of his ' ' lively stone ' ' temple, which shall endure 
forever! Behold, our God has come with "healing in his 
wings," and lie has suddenly entered his temple, and shall 



138 THE CLEANSING OF THE SANCTUAEY. 

dwell in the midst of his people forever, and be their God^ 
and they shall be his i)eople. Amen. 

We have said that the presence of God was associated 
with, and betokened by the cherubims. Let" us more fully 
prove the fact, and also gather what that preaches to us. 

^^And when Moses was gone into the tabernacle of the 
congregation to speak with him, then he heard the voice of 
one speaking unto him from oi¥ the mercy seat that was 
upon the ark of testimony, from between the two cheru- 
bims : and he si3ake unto him. ' ' Num. 7 : 89. He heard 
a voice upon the mercy seat from between the cherubims. 
Passing to the next verse we read: "And the Lord spake 
unto Moses, saying," etc. So it was the voice of the Lord 
that was heard from off the mercy seat, between the cheru- 
bims. Is that where God dwelt! ''So the people sent to 
Shiloh, that they might bring from thence the ark of the 
covenant of the Lord of hosts, which dwelleth between the 
cherubims. ' ' 1 Sam. 4:4. ' ' The ark of God, whose name 
is called by the name of the Lord of hosts that dwelleth 
between the cherubims." 2 Sam. 6: 2. 

Here are three scriptures that show that God dwelt upon 
the mercy seat, even between the cherubims. Now what 
does all this foreshadow? Namely, tlie place in the true 
sanctuary where we enter into his own rest; for, "He that 
dwelleth in the secret place of the Most High shall abide 
under the shadow of the Almighty. ' ' But how do we reach 
that secret place of God's rest? We have "boldness to enter 
into the holiest by the blood of Jesus, by a new and living 
way, which he hath consecrated for us, through the vail, 
that is to say, his flesh. ' ' Through the offering of his body 
and the application of his blood we enter the holiest of the 
"true sanctuary." "The blood of Jesus Christ his Son 
cleanseth us from all sin;" therefore the holiest place of 



THE NEW COVENANT SANCTUARY. 139 

God's rest into which we enter is heart purity;. and only 
they that, are. :d^ad with Christ, ^'dead indeed to sin" and 
'^free from sin,;" are "hid with Christ in God." "There 
[between the cherubims] was the hiding of his power." 
And "Christ is the: wisdom of God, and the power of God." 
So there was the hiding-place of Christ, and we are "hid 
with Christ in God." So where God rested in the worldly 
sanctuary, and continues to rest in the true tabernacle, 
* ' which the Lord pitched and not man, ' ' we also enter into 
his rest. "And ito whom sware he, that they should not 
enter into his iiest, but to them that believed not?" "Let, 
us, therefore fear, lest a promise being left us of entering, 
into his rest, any of you should seem to come short of it." 
Heb. 3: 18; 4; 1. So we are to enter into the rest of him 
who "dwelt J^etween the cherubims"; yea, enter now (Heb. 
4:3) ; and this rest is our entire sanctification or perfection. 
This positively .proves that the holy place of the golden cher- 
ubims was not. a, type of a literal sti^ucture up in heaven 
into which only Christ entered, and that not until A. I). 
1844. 

What a striking picture of the saving presence of our 
glorious High Priest in the house of God we see in E:s;odus 
25:20, 21— "And the cherubims shall stretch forth their 
wings on high, covering the mercy seat with their wings, 
and their faces shall look one to another ; toward the mercy 
seat shall the faces of the chenibims be. And thou shalt 
put the mercy seat above upon the ark; and in the ark 
thou shalt put the testimony that I shall give thee." "And 
then I will meet with thee, and I will commune with thee 
from above the mercy seat, from between the two cherubims 
which are upon the ark of the testimony." ver. 22. 

A wholly sanctified church is the chosen dwelling place of 
the Father, Son, and Holy Spirit. And where it is assem- 



140 THE CLEANSING OF THE SANCTUARY. 

bled, with God thus in the midst, is the most propitious 
spot on earth for a sinner to seek God. While it is true 
that men may seek and find mercy anywhere, it is also true 
that they "shall come bowing down at the soles of thy feef 
It is also true that a convicted and truly penitent soul natur- 
ally inclines to the holy people for help in seeking God. 
God is in the midst of them. There his salvation shines 
forth, and why should they not be helped there to find his 
favor more than elsewhere! 

So that ancient holy place, where God dwelt between the 
cherubims, and communed with his priests, represented the 
state of perfected holiness, the rest of God, into which we 
enter and have fellowship and communion with him. And^ 
the "mercy seat" and "throne of grace" were so named 
because in the midst of the holy people of God is the most 
gracious place for sinners to bow and seek mercy from God, 
and where his gracious voice is heard speaking the pardon 
of all their sins, and where their redeemed souls rise from 
the bondage of guilt to reign on the "throne of grace"; 
and where the divine wings of infinite love, mercy, and 
protection are always spread over those that abide in the 
hiding-place of his mighty keeping power. Oh, bless God 
forever and ever ! 

Once more while the golden angels betoken the divine 
presence in his church, another glorious truth was thereby 
symbolized. And here we remind the reader that the two 
angelic symbols that stood upon the ends of the mercy seat 
were not the only cherubic wings that hovered about that 
secret place. They were woven in the curtains of the taber^ 
nacle. ^*And every wise-hearted man among them that 
wrought the work of the tabernacle made ten curtains of 
fine twined linen, and blue, and purple, and scarlet: with 
cherubims of cunning work made he them. * ' Ex. 36 : 8. 



I 



THE NEW COVENANT SANCTUARY. . 141 

Their celestial wings adorned the beautiful vail of the taber- 
nacle. ' ^ And he made a vail of blue, and purple, and scar- 
let, and fine twined linen: with cherubims made. he it of 
cunning work.'^ Their cunningly-wrought figures also ap- 
peared on the vail of the temple. ^'But their minds were 
blinded: for until this day remaineth the same vail un- 
taken away in the reading of the old testament ; which vail 
is done away in Christ." 2 Cor. 3: 14. Upon the walls of 
the temple without and within, these heavenly bodies were 
skillfully carved round about the entire building. ' ' And he 
carved all the walls of the house round about with carved 
figures of cherubims and palm trees and open flowers, 
within and without. ' ' 1 Kin. 6 : 29. ^ ^ He overlaid also the 
hcruse, the beams, the 'posts, and the walls thereof, and the 
doors thereof, with gold; and graved cherubims on the 
walls. ' ' 2 Chr. 3:7. Holy angels also guarded the entrance 
of that wonderful gold lined temple : they were carved upon 
the doors. ' ^ The two doors also were of olive tree ; and he 
carved upon them carvings of cherubims and palm trees and 
open flowers, and overlaid them with gold, and spread gold 
upon the cherubims, and upon the palm trees. So also made 
he for the door of the temple posts of olive tree, a fourth 
part of the wall. And the two doors were of fir tree: the 
two leaves of the one door were folding, and the two leaves 
of the other door were folding. And he carved thereon 
cherubims and palm trees and open flowers: and cov- 
ered them with gold fitted upon the carved work.'' 1 Kin. 
6:32-35. 

Thus all a:ft)und, without and within that ancient abode 
of God, the similitude of heavenly beings greeted the eye. 
So in treading its sacred courts the throng of celestial 
wings that silently hovered around must have impressed the 
mind with the feeling that a person was moving in the 



142 THE CLEANSING OF THE SANCTUAEY. 

midst of the society of heaven. AVhat, we ask, was all this 
to image forth in the true sanctuary of God? In a very few 
words the ins]:>ired writer of the epistle to the Hebrews 
answers this question. ''But ye are come to ... an in- 
numerable company of angels, to the general assembly and 
church of the first-born which are written in heaven," "and 
to Jesus the mediator of the new covenant. ' ' 

So in the new-covenant church of the Lord Jesus, we 
have come to "an innumerable company of angels." The 
kingdom that Christ set up on earth is repeatedly called 
the "kingdom of heaven." The church is the bride, the 
Lamb's wife, the new Jenisalem which cometh down from 
God out of heaven. See Eev. 21st chapter. The household 
of God is all one family in heaven and earth. See Eph. 
3 : 15. This brings us into fraternal union with all the an- 
gels in heaven. All angels are lioly; Jesus is prince of the 
angels. Both are on the same moral plane of holiness. 
And "both he [Christ] that sanctifieth and they who are 
sanctified are all of one." Heb. 2 : 11. Brought into oneness 
with Christ, we are one with all the angels of heaven. AMien 
God brought his Son into the world, he gave orders : 
"Let all the angels of God worship him." Heb. 1: 6. And 
saitli the apostle." "We are made a spectacle unto the world, 
and to angels, and to men." 1 Cor. 4:9. In short, we 
would say that the Holy Spirit dispensation restores man 
back to the plane of the divine image, to the plane of the 
holiness of God and all angels, and thus restores him to the 
society of God and the angels in heaven. Hence the gTeat 
mystery of God's will, which was hid in the ages gone by, 
lie has now made known to us ; namely, "That in the dispen- 
sation of the fulness of times he might gather together in 
one all things in Christ, both which are in heaven, and which 
are on earth; even in him." Eph. 1: 10. And the apostle 



THE NEW COVENANT SANCTUAEY. 143 

continues, ' ^ In whom also we have obtained an inheritance. ' ^ 
Christ does not save men on earth to a lower plane than 
heaven itself. Hence, all things gathered into Christ, both 
in heaven and on earth, are gathered into one. Therefore 
his kingdom is the kingdom of heaven. The reign and spirit, 
and life and righteousness of heaven extended to earth, and 
all in its glorious holy mount are in perfect harmony and fel- 
lowship and communion with heaven— with all the holy an- 
gels whose abode is about the throne of God. And God's 
church, being one family with the angels of heaven, who ' are 
all ministering spirits unto the heirs of salvation' (Heb. 1: 
14 ) , was strikingly typitied by the earthly temple which was 
everywhere adorned with the heavenly cherubims. So the 
temple with its many shadowing angelic wings, which was a 
figure for the time then present, finds its perfect antitype in 
the church of the first-born, which has ' ' come to an innum- 
erable company of angels. ' ' Amen. 

But now let us look within the sacred ark, and receive 
what instructions are there deposited for us. First there are 
the tables of the covenant. Heb. 9 : 4. But having called 
attention to these in connection with the ark of the covenant, 
we will proceed to open 

THE GOI-^DEN POT OF MANNA. 

''And Moses said unto Aaron, Take a pot, and put an onier 
full of manna therein, and lay it up before the Lord, to 
be kept for your generations." Ex. 16: 33. ''Wherein was 
the golden pot that had manna. ' ' Heb. 9 : 4 After the 
children of Israel departed out of the land of Egypt they 
soon found themselves in an uncultivated wilderness. And 
they were scarcely through praising God for their miracu- 
lous deliverance from Pharaoh, when tlioy began to forbode 
starvation, and to murmur against Moses and against God, 



144 ■ THE CLEAXSIXG OF THE SAXCTUAEY. 

forgetting that he who had opened the waters for their 
escape conld also miraculously feed them. The Lord re- 
buked their sin and sent them bread from heaven. ''And 
when the dew that lay was gone up, behold, upon the face 
of the wilderness there lay a small round thing, as small 
as the hoar frost on the ground. And when the children of 
Israel saw it, they said one to another, It is manna : for they 
wist not what it was. And Moses said unto them, This 
is the bread which the Lord hath given you to eat. ' ' Ex. 16 : 
14, 15. 

Here is an entirely new article of food; something never 
eaten in Egj^pt. It was something directly given them from 
God, and "the taste of it w^s like wafers^made with honey." 
ver. 31. This manna evidently refers to the joys of justifica- 
tion and the spiritual food the justified feast upon, as its 
spiritual substance or antitype. It had to be gathered fresh 
every morning; for, with the exception of the sabbath, it 
spoiled if they attempted to keep it over for use the second 
day;~ all of which suggested the idea that it was a mere 
temporary jDrovision, and not the permanent food. ''They 
did eat manna until they came unto the borders of the land 
of Canaan," "until they came to a land inhabited.*' 

The very first time the manna fell about the camp of 
Israel, the Lord commanded Moses and Aaron to "fill an 
omer of it to keep for your generations ; that they may see 
the bread wherewith I have fed you in the wilderness"; 
"And lay it up before the Lord. " "So Aaron laid it up be- 
fore the Testimony, to be kept." Ex. 16: 32, 33, 34. Now 
if all these things were a ' ' shadow, " " a figure of the true ' ' 
sanctuary, and that is the church of the living God, there 
must be something therein which serves as an antitype of 
this omer of manna. Xot until the deep mysteries of the 
kingdom of heaven were unveiled to John's vision on the 



THE NEW COVENANT SANCTUARY. 145 

isle of Patmos was the key given to this figure. ''He that 
hath an ear, let him hear what the Spirit saith unto the 
churches; To him that overcometh will I give to eat of the 
hidden manna, and will give him a white stone, and in the 
stone a new name written, which no man knoweth saving 
he that receiveth it. ' ' Rev. 2 : 17. 

They who are sanctified wholly in Christ Jesus, and illu- 
minated by the Spirit perceive that all these promises made 
to the overcomers in the church are fulfilled in the glorious 
experience and graces of perfected holiness. The manna that 
fell in the wilderness represented the joys of justifying 
grace. But it was a very unenduring provision; it very 
quickly spoiled, and had to be gathered again. So justifica- 
tion is not the establishing grace; it is a mere transition 
ground. While yet in this wilderness or babe state, men's 
happiness is much like the sunshine and shadows of an 
April day. The consciousness of pardon and sonship often 
pours down its golden sunshine in the soul, and brings 
it happy hours ; but the presence of the old evil nature in 
turn rises up as a cloud over the spiritual horizon. But the 
manna that was carried into the holiest and laid up 
there was preserved by the power of God: it did not spoil. 
So when justification is carried forward into entire sanctifi- 
cation, thank God, its joys endure forever. "He that hath 
an ear, let him hear what the Spirit saith unto the churches : 
To him that overcometh will I give to eat of the hidden 
manna, and will give him a white stone." Wliite denotes 
holiness— purity ; a stone is a solid enduring substance. 
This also pictures the everlasting bliss of holiness. "And 
in that stone a new name written;'' Christ in the new ex- 
perience—Christ our sanctification. "Which no man know- 
eth save he that receiveth it. ' ' How true ! how true ! surely 
no man knows either the grace of justification, or the 

10 



146 THE CLEANSING OF THE SANCTUABY. 

glory of holiness, saving he that receiveth it in his heart 
by experience. The overcomer is blessed with ''hidden 
manna. ' ' Yes, holiness is a hidden treasure. ' ' Hid from the 
eyes of the wise and prudent.'^ Luke 10: 21. It is a path 
which no fowl knoweth, and which the vulture's eye hath 
not seen (Job 28: 7) ; namely, that which no unclean spirit 
can take in and enjoy. Paul said, "We speak wisdom 
among them that are perfect. ' ' Of course he would preach 
perfect holiness to those in the experience, for they always 
appreciate such preaching ; while to the unsanctified Corin- 
thians he could not speak "as unto spiritual, but as unto 
carnal, even as unto babes in Christ." 1 Cor. 3: 1. 

But what was the wisdom that the apostle preached to 
the perfect? He thus describes it: "But we speak the 
wisdom of God in a mystery, even the hidden wisdom, 
which God ordained before the world unto our glory." 
1 Cor. 2 : 7. This hidden wisdom is nothing less than the 
hidden manna ; that with which he fed the perfect. He said 
he spoke wisdom— the hidden wisdom amomg them that are 
perfect. But the perfect are the wholly sanctified (Heb. 
10: 14) ; and the sanctified are those who have entered "into 
the holiest by the blood of Jesus, by a new and living way, 
which he hath consecrated for us, through the vail, that 
is to say his flesh." Heb. 10:19,20. So then God gives 
the overcomers to eat of the hidden manna, by bringing them 
into the hidden place, into "the secret place of his pavil- 
ion." "There was the hiding of his power." Bless God! 
We are dead, and our life is hid with Christ in God— hid 
from all danger ; therefore in vain have the wicked ' ' taken 
crafty counsel against thy people, and consulted against 
thy hidden ones/^ Psa. 83: 3. 

The overcomers eat of the hidden manna. But what is it 
to be an overcomer? First, "Who is he that overcometh 



THE NEW COVENANT SANCTUABY. 147 

the world, but he that believeth that Jesus is the Son of 
God?" 1 John 5:5. Yea, "Whatsoever is born of God 
overcometh the world. ' ' 1 John 5 : 4. 

Overcomes what? "The world." "Overcomes evil with 
good." Eom. 12:21. Overcomes evil spirits. "And every 
spirit that confesseth not that Jesus Christ is come in the 
flesh is not of God," "is the spirit of antichrist." "Ye 
are of God, little children, and have overcome them." 1 
John 4 : 3, 4. Overcome the devil himself. Rev. 12 : 11. 

How do they overcome! "This is the victory that over- 
cometh the world, even our faith. ' ' 1 John 5:4. " And 
they overcame him [the dragon power] by the blood of the 
Lamb, and by the word of their testimony; and they loved 
not their lives unto the death. ' ^ Eev. 12 : 11. 

When do they overcome! All the above scriptures clear- 
ly answer. Now; here in this world. They overcome by 
faith, and "faith cometh by hearing, and hearing by the 
Word of God." Rom. 10: 17. Now it is in this world that 
the gospel is preached, and not in the next. So we believe 
now and here, and overcome the world while here in the 
world. 

We overcome by the blood of the Lamb, and by the 
word of our testimony. But it is here that that blood was 
shed, and only here in probation can its virtues be applied to 
the heart; and as for our testimony, surely it would overcome 
nothing in heaven, where there is no evil to overcome. But 
all the martyrs and saints of God have overcome the world, 
the flesh and the devil by confessing Christ before their 
persecutors, and in the face of wicked men and tempting 
devils, "resisting him steadfastly in the faith." Finally 
to be an overcomer we must lay down our very lives. Not 
only the martyrs, but every sanctified soul must "love not 
their lives unto the death." "For whosoever will save his 



148 THE CLEANSING OF THE SANCTUABY. 

life shall lose it: and whosoever will lose his life for my 
sake shall find it.'' ''Likewise reckon ye also yourselves 
to be dead indeed nnto sin, but alive unto God through 
Jesus Christ our Lord." Bom. 6: 11. It is a fact that only 
' 'he that is dead is free from sin. ' ' And this does not mean 
people whose bodies lie in their graves. But the apostle 
adds, ' ' Xow if we be dead with Christ, we believe that we 
shall also live with Mm." Eom. 6:7,8. Yea, we that are 
alive in our bodies have already lost our lives in becoming 
overcomers. 

Xow this whole process of reaching the plane of eternal 
triumph is nothing more nor less than the work of our 
entire sanctification. TVe OA'ercome by faith, and we are 
sanctified by faith. Acts 26 : 18. We overcome by the 
blood of Christ. ''Jesus also, that he might sanctify 
the people with his own blood, suffered without the gate." 
Heb. 13 : 12. Only a believer who is born of God can be- 
come an overcomer; and no person can be wholly sanctified 
without being bom again. To become an overcomer we 
must love not our lives to the veiy death, and the same 
conditions must be met in order to obtain entire sanctifica- 
tion. AYe must "render our bodies a living sacrifice unto 
God," in order to prove the perfect and acceptable will 
of God. ''And this is his will even our sanctification." 

So when we compare spiritual things with spiritual, and 
interpret truth by the light of truth, we arrive at the under- 
standing that the promise to eat of the hidden manna is a 
participation of all the blessedness found in the gxace of 
entire sanctification. Since, as we haA^e proved, the holiest 
place of our present sanctuary is the grace of entire sanc- 
tification. the manna hidden therein must mean the rich 
blessing of entire sanctification. How wonderfully all the 
precious truth of God links together. To be an overcomer and 



THE KEW COVEKANT SANCTUARY. 149 

to be wholly sanctified are one and the same thing. But sancti- 
fication was typified by the holiest place of the first cove- 
nant: there also the golden pot of manna was hidden 
away. And Christ, speaking under the new covenant, says 
he will give him that overcometh, him that enters into 
perfect holiness, to eat of the hidden manna; namely, the 
blessedness found in the holiest of the true sanctuary. 

That the privilege of eating this hidden manna is not 
deferred until we reach heaven is evident from the fact 
that we have boldness to enter there now ; and, in fact, ^ ^ we 
that believe do enter in,'^ and do feast upon the precious 
bread of heaven. The hidden manna is identical with ' ^ the 
hidden wisdom," and Paul already preached that among 
them that were perfect. Yes, even to the perfect ; for they 
only have the promise of the hidden manna; and the Lord 
continues to fulfil his promise to thus feast the overcomers 
by his sanctified ministry, as well as directly by his Word 
and Spirit. 

Again we call attention to an important point of analogy 
in this, that the golden pot was filled with the manna that 
first fell, so no person can enter the holiest place unless 
he possesses ^'his first love." Nothing but the first manna 
was brought into the holiest place, and nothing but that 
same clear justification that was experienced when first our 
sins were washed away will pass into perfected holiness. 
If that has become diminished or sullied, there must first 
be a '^cleansing of ourselves," as in the case of the Corin- 
thians. Repentance of all subversions of the ordinances, 
sectism, or any other inconsistency will restore the first 
manna, after which we can pass on into perfection. See 
2 Cor. 7:8-11. 

One more point of beautiful spiritual truth connected 
with this lesson we must not pass by. While the children 



150 THE CLEAKSIKG OF THE SANCTUAKY. 

of Israel were yet in Egypt they lived off the natural pro- 
ducts of the earth ; but in the wilderness they were fed by 
supernatural means, by bread from heaven. And when 
they at last reached the land of corn and wine, their wants 
were again supplied abundantly from the natural products 
of the land. Just so the sinner lives in and practises sin 
as the natural outflow of his depraved mind and heart. 
The justified urge their way on in the service of God, often 
doing duty in direct opposition to their remaining un- 
sanctified nature. It is a fact that their obedience to God 
is largely against natural inclinations, and is stimulated 
into action by the aid of powerful motives, such as the de- 
sire to get to heaven, etc. But when he reaches the land of 
spiritual Beulah, having died to sin, and cast off the old 
Adam nature in the Jordan of death, and having now put 
on the perfect divine nature, his service to God becomes 
perfectly free, natural and spontaneous. The sinner serves 
sin naturally, drifting at ease in the tide of a fallen or 
second nature. The justified, by the help of the implanted 
grace, serve God across the grain of that fallen nature. 
And the sanctified wholly serve God naturally; i. e., being 
restored to this first or original nature of holiness and 
sweetly moving along upon the crystal tide of Heaven's 
love and peace. Bless the Lord, my soul ! 
Last in the ark remains to be studied, 

Aaron's eod that budded. 

''And the Lord spake unto Moses, saying, Speak unto 
the children of Israel, and take of every one of them a 
rod according to the house of their fathers, of all their 
princes according to the house of their fathers twelve rods : 
write thou every man 's name upon his rod. And thou shalt 
write Aaron's name upon the rod of Levi: for one rod 



I 



THE ISrieW COVENANT SANCTUARY. 151 

shall be for the head of the house of their fathers. And 
thou shalt lay them up in the tabernacle of the congrega- 
tion before the testimony, where I will meet with you. 
And it shall come to pass, that the man's rod, whom I 
shall choose, shall blossom: and I will make to cease from 
me the murmurings of the children of Israel, whereby they 
murmur against you. And Moses spake unto the children 
of Israel, and every one of their princes gave him a: rod 
apiece, for each prince one, according to their fathers' 
houses, even twelve rods : and the rod of A aron was among 
their rods. And Moses laid up the rods before the Lord in 
the tabernacle of witness. And it came to pass that on the 
morrow Moses went into the tabernacle of witness; and, 
behold, the rod of Aaron for the house of Levi was budded, 
and brought forth buds, and bloomed blossoms, and yielded 
almonds." Num. 17:1-8. ''And the Lord said unto 
Moses, Bring Aaron's rod again before the testimony, to 
be kept for a token against the rebels; and thou shalt 
quite take away their murmurings from me, that they die 
not." Num. 17:10. 

That wonderful almond rod was deposited in the ark 
according to the above directions, and there preserved. Heb. 
9:4. It appears that it was known that some one must be 
chosen from among the tribes to be high priest. And their 
unsanctified hearts vied with each other for the honor of 
this high office, and this jealousy and unholy rivalry ac- 
tually broke out in the wicked murmurings in the camp. 
So the all-wise God put an end to this murmuring by the 
test with the rods, as above stated, making choice of his 
high priest by the manifestation of a miracle. It is mar- 
velous how everything in this inner temple reflected the 
glory and beauty of holiness. 

Two beautiful lessons may be drawn from the above 



152 THE CLEANSING OF THE SAKCTUABY. 

miracle. First, Aaron's rod was a mere dry stick, perhaps 
a walking-cane. It had been cut off from its trnnk, and 
so, of course, was dead and fruitless. But being brought 
into the most holy place, and placed in the ark of the cov- 
enant, in one short night, behold, it revived, put forth leaves 
and blossoms, and actually bore almonds. And so the man 
who, like his master, is accounted but a "root out of dry 
ground," but a dead stick, cut off from society, per- 
secuted, and supposed to be utterly killed and ruined by 
the vilest slanders, yet if he be actually in the holiest 
place of the "house of Grod, which is the church of the living 
God," and really hid away in the golden ark of the testi- 
mony, and covered with the wing3 of God's presence, be- 
hold, his heart is still fresh and verdant with joy and 
peace, and when all apparent hopes of fruitfulness are 
cut off, behold! he suddenly blooms in unexpected useful- 
ness, and his life brings forth the beautiful fruits of holi- 
ness. Amen. 

Again, the manner of selecting Aaron for his sacred 
calling, is a glorious picture of God's New Testament 
ministers, and the test of their call to that exalted office. 
In sectarian formality, as also in the world, men enter the 
list as candidates for all honorable positions; and through 
the spirit of jealousy, and rivalry, they strive, and use every 
electioneering strategy, and thus win the red tape, and lord 
it over God's children; and by virtue of their craftily 
attained office demand subjection and remuneration from 
them, whether they possess any fruits of the Spirit or not; 
whether they are of any profit, or an actual nuisance. But 
in God's church it is not so. No one is a minister of God 
unless he has the Word to minister, and no one has the 
Word of truth who has not the Spirit of truth; for only 
by the Spirit is the knowledge of the Word. ' ' But the nat- 



THE KEW COVENANT SANCTUARY. 153 

ural man receives not the things of the Spirit of God, 
neither indeed can he know them, for they are spiritually 
discerned." Not he who desires the office of a bishop, or 
aspires to the ministry for the glory of self, and the grati- 
fication of pride or ambition, shall be thus acknowledged, 
or even tolerated. But he who humbles himself shall be 
exalted. He who is servant of all shall be your minister. 
He who bears the actual fruits of the gospel is acknowl- 
edged as put in possession of the gospel. He who posses- 
ses the Holy Spirit illumination, and all the precious graces 
of holiness, and whose life and labors bud, blossom, and 
actually bring forth the precious fruits of salvation— he is 
a chosen vessel unto the Lord, a high priest in his kingdom 
of kings and priests. Not by their credentials, but, *'by 
their fruits ye shall know them." The living fruits alone 
settle the question and cut off all strife and murmuring, 
and announce the priests of our God in his kingdom of 
grace. 

THE VESSELS OF THE TEMPLE. 

This beautiful point of analogy we must not pass by. 
There were in the temple a great many vessels; many of 
them were of gold and silver. Ezra gives us an inventory 
of those carried by Nebuchadnezzar to Babylon, and re- 
turned again by order of Cyrus. *^And this is the number 
of them: thirty chargers of gold, a thousand chargers of 
silver, nine and twenty knives, thirty basons of gold, silver 
basons of a second sort four hundred and ten, and other 
vessels a thousand. All the vessels of gold and of silver 
were five thousand and four hundred. ' ' Ezra 1 : 9-11. There 
is no evidence, nor likelihood that this comprised all 
the vessels of the temple. Why this enormous number of 
vessels? It is scarcely possible to conceive how so many 



154 THE CLEANSING OF THE SANCTUAKY. 

could be put into actual use. When we consider that the 
holiest object of that whole temple wa^ to serve as a 
' ' figure for the time then present, ' " ' a shadow of good things 
to come," and when we understand what good things they 
are which were typically introduced by all these vessels, we 
cease to wonder at their prodigious number. Of what, then, 
were they a figure I Thank God ! the Book of all wisdom unb- 
locks the mystery. An open door is now before us. It is 
''the tabernacle which the Lord pitched, and not man;" 
''The church of the first-born." Let us enter and he will 
show us the beautiful vessels of his new covenant sanc- 
tuary. We come first to Paul, the holy and faithful apostle. 
"The Lord said unto him [Ananias], Go thy way: for he 
is a chosen vessel unto me, to bear my name before the 
Gentiles, and kings, and the children of Israel. ' ' Acts. 9 : 15. 
The apostle will now become our escort and show us other 
vessels. Hear ye him: "And that he might make known 
the riches of his glory on the vessels of mercy, which he 
had afore prepared unto glory, even us, whom he hath .called, 
not of the Jews only, but also of the Gentiles." Rom. 
9 : 23, 24. ' ' Even us, ' ' saith he, are the vessels of mercy, 
prepared unto glory. Yea, all who have been saved by the 
mercy of God are the vessels of Christ's ministry in his 
present sanctuary. And extolling the great value, and pre- 
ciousness of the contents of those vessels in contrast with 
the insignificant vessels themselves, he says: "But we 
have this treasure in earthen vessels, that the excellency 
of the power may be of God, and not of us. " 2 Cor. 4 : 7. 
"But in a great house there are not only vessels of gold 
and of silver, but also of wood and of earth; and some to 
honor, and some to dishonor. If a man therefore purge 
himself from these, he shall be a vessel unto honor, sancti- 
fied, and meet for the master's use, and prepared unto every 



THE NEW COVENAHT SANCTUARY. 155 

good work. ' ' 2 Tim. 2 : 20, 21. ^ ' For this is the will of God, 
even your sanctification, that ye should abstain from forni- 
cation: that every one of you should know how to possess 
his vessel in sanctification and honor. ' ' 1 Thes. 4:3,4. 

All these vessels in God's house, to be real vessels of honor 
and suited to the Master's use, must be wholly sanctified. 
Here we see that all that sanctification of vessels, so exten- 
sive under the law, looked forward to, and taught the glo- 
rious lesson of the perfect sanctification of God's people, 
as they now enter into that within the holiest of his church. 
Into these sacred vessels God stores his grace, love, and 
power; his life, joy, and everlasting peace. And in them 
he bears the treasure of the gospel to the nations of the 
earth. To hold some comparison with the spiritual seed of 
Abraham, who was said to be as the stars of heaven for 
multitude, and as the sand upon the seashore, it was neces- 
sary that they should be multiplied into thousands. And 
should their antitype only include the New Testament 
ministry, their great numbers would still be needed: for, 
^ ' The Lord gave the word : great was the company of those 
that published it." Psa. 68: 11. 

So, beloved reader, we might extend our investiga- 
tions to every object of the temple, and find it all copied 
from, and illustrative of the sacred elements of the church. 
In fact, we have gone all through the old tabernacle and 
temple, with Jesus and his faithful apostle as our escoiis, 
while they have highly entertained us by giving the 3pirit- 
ual lessons that each object was designed to teach and show 
forth. Everything we have met with here they tell us is 
a shadow which meets its substance in the present living 
temple of God. Thanks be to God for the bright line of 
truth in the analogy which lies between the material sanctu- 
ary, and the house of God, over which Christ is high priest. 



156 THE CLEANSING OF THE SANCTUABY. 

. If, indeed, as we have seen the two apartments of the 
temple, the vail that separates them, the walls, the pillars, 
the two altars, the table of shew-bread, the candlestick, 
the ark of the testimony, and all its hidden contents, the 
mercy seat, and golden cherubims that stood over it, and 
even the thousands of vessels— if, we say, all these have 
their antitype in the church of the living God, and so the 
voice of inspiration abundantly teaches us, what remains 
to serve as a single shadow of Smith's ideal literal structure 
in heaven? Then, indeed, that newly invented device has 
neither actual substance nor shadow, save the dark shadows 
that continually hang over the moral and mental sky of 
Adventism. It can not be denied, except by contradicting 
the Word, that the finger of God points to the church as the 
place where all the symbolism of the legal temple is ful- 
filled. And not in a single instance do the inspired records 
trace the shadows of that second place to a literal structure 
in heaven distinct from the church. 

But we are not yet through gathering the precious gold 
that was stored away in the old sanctuary. We have re- 
viewed its various objects, but let us now return and study 
its holy services as figures of the true and saving services 
in the gospel temple. In both its sacrifices and officiating 
high priest, we behold Jesus and his faithful apostles as 
our escorts. 

THE HIGH PRIEST OF OUR PROFESSION. 
A CHANGE OF PRIESTHOOD AND LAW. 

^'For the priesthood being changed, there is made of 
necessity a change also of the law. ' ' Heb. 7 : 12. 

In ushering in the gospel dispensation there was a radical 
change, both of the priesthood and of the law. The change 
of the priesthood was from the Aaronic order to the High 
Priest of our profession— Christ Jesus. The change of the 



THE NEW COVENANT SANCTUARY. 157 

law was not a modification of the ten-commandment cov- 
enant made on Sinai, but the abolition of that covenant, and 
the setting np of Christ's kingdom under his own perfectlaw. 
The first covenant or law was given on mount Sinai, and 
was written in tables of stone, and contained the ten com- 
mandments, and no more, which the following scriptures 
positively prove : Deut. 5:2-5; Ex. 34 : 28 ; Deut. 4 : 13 ; 
9:9,11; 10:4; 1 Kings 8: 21; Heb. 9:4. 

This law covenant was not separated from the rites that 
pertained to it— the latter abolished and the former re- 
tained—as false teachers assert, but both stand and fall to- 
gether; and he that is under the law, is under a curse if 
he violates any part of it. See Gal. 3 : 10. But the ten- 
commandment covenant was only to remain until Christ, 
the seed, came. Gal. 3 : 17, 19. Therefore the ten-com- 
mandment law was ended— abolished— by the Lord Jesus. 
Gal. 3 : 23-25 ; Gal. 4 : 21-26 ; Eom. 6 : 14, 15 ; 7 : 4, 6 ; 2 
Cor. 3:6-18. That which was ^'written and engraven in 
stone was glorious"; and ^'that which was glorious was 
abolished. ' ' 

^^The priesthood being changed there is made of necessity 
a change also of the law." How changed? Eead Heb. 7: 
18, 19, 22. Namely, the old covenant— the ten command- 
ments-was ' ' disannulled. ' ' Read Heb. 8 : 6-10, 13. The old 
''vanished away." Read Heb. 9: 13-20. 

Christ is ''the mediator of the New Testament," to save 
men who "were under the first testament." Here the old, 
or first testament, and the new, or second testament are 
spoken of. Now read Heb. 10: 14, 15. "He [Christ himself] 
took away the first," i. e., the Old Testament, that he 
might establish the second, the New Testament. This is 
plain enough for all who are not so blinded by their own 
idolatry that they can not believe the Word of God. The 



15S THE cij:a>-sixg or the sa2s-cti:ap.y. 

Lord Jesus took away the first covenant, the ten command- 
ments that were wiitten in stone, that he might establish 
the Xew Testament, which was dedicated in his own blood. 
Luke 22 : 2<">. For this reason there is not one command in 
all the Xew Testament for the observance of Saturday as 
sabbath, nor is there a single example of the chui'ch of God 
meeting on that day. With these few thoughts on the change 
of the law. we will return t'j the change of the priesthood. 
First we enquire. 

HOW a:n'd whex chpjst became peeest. 

. "If therefore perfection were by the Levitical priesthood, 
(for under it the people received tlie law,) what fuither 
need was there that another priest should rise after the 
order of Melchisedee. and not be called after the order of 
Aaron? For the pries:': 1 ^ -g changed, there is made 
of necessity a change a-'j l'I iiif law.. . .And it is yet far 
more evident: for that after the similitude of Melchisedec 
there ariseth another priest, who is made, not after the law 
of a carnal commandment, but after the power of an end- 
less life. For he testifieth. Thou ait a priest forever after 
the order of Melchisedec. For there is veiily a disannu ll ing 
of the commandment going before for the weakness and tm- 
profitableness thereof. For the law made nothing perfect, 
but the bi*inging in of a better hope did : by the which we 
di'aw nigh unto God. And inasmuch as not without an 
oath he was made priest : ( for those priests were made 
without an oath : but this with an oath by him that said im- 
to him. The Lord sware and will not repent. Thou am a 
priest forever after the order of ^lelchisedec : i by so 
much was Jesus made a sui'ety of a better testament. And 
they tmly were many priests, because they were not suf- 
fered to continue bv reason of death : but this man. because 



THE NEW COVENANT SANCTUAKY. 159 

he continueth ever, hath an unchangeable priesthood. 
Wherefore he is able also to save them to the uttermost 
that come unto God by him, seeing he ever liveth to make 
intercession for them. For such an high priest became us, 
who is holy, harmless, undefiled, separate from sinners, 
and made higher than the heavens." Heb. 7 : 11-26. 

There is an old superstitious falsehood recorded in nearly 
all the theology of that part of Babylon confusion that hold 
sprinkling for baptism, and frequently asserted by a tra- 
ditional ministry, tnat Christ was baptized to induct him in- 
to the priesthood. The above scriptures show the nude ab- 
surdity and falsehood of the old fable. First, Christ was 
not of the tribe eligible to the Aaronic priesthood. Second, 
the ordinance of baptism sustains no resemblance to the 
rites of priestly initiation. Third, Christ was not made a 
priest after the Aaronic order, but after the order of Mel- 
chisedec. Fourth, it is positively asserted that he was not 
made a priest ' ' after the law of a carnal commandment, but 
after the power of an endless life." That is, he was not 
made a priest by any ceremonial process. Fifth, ''Those 
priests [the Aaronic] were made without an oath; but this 
with an oath by him that said unto him. The Lord sware, 
and will not repent. Thou art a priest forever after the 
order of Melchisedec. ' ' 

There is a beautiful lesson in the chosen figure of Christ ^s 
priesthood. "For this Melchisedec, king of Salem," was 
also, ' ' priest of the Most High God. . . . First being by in- 
terpretation King of righteousness, and after that also King 
of Salem, which is. King of peace." Heb. 7: 1, 2. What a 
beautiful type of our ' ' great High Priest, ' ' who is also King 
of righteousness, and King of peace. He puts liis redeemed 
on the throne of righteousness, and is in us the fountain of 
peace. Perfection was not attainable through the Levitical 



160 THE CLEANSING OF THE SANCTUARY. 

priesthood, hence the necessity that another priest should 
arise, who is after a different order. Hence both the priest- 
hood and the law were changed, there being a ^^disannul- 
ling of the commandment [the law] going before for the 
weakness and unprofitableness thereof. ' ' ver. 11, 18. The 
Sinaitic law was abolished, and, "by so much was Jesus 
made a surety of a better testament. " " For the law made 
nothing perfect, but the bringing in of a better hope did." 
ver. 22,19. "Wherefore [thank God!] he is able also to 
save them to the uttermost that come unto God by him." 
ver. 25. 

Christ was made priest by the oath of God. As he in- 
forms us in Psalms 110 : 4, " The Lord hath sworn, and 
will not repent. Thou art a priest forever after the order 
of Melchisedec. " "And no man taketh this honor unto 
himself, but he that is called of God, as was Aaron. So also 
Christ glorified not himself to be made an high priest; but 
he that said unto him. Thou art my Son, to-day have I be- 
gotten thee. As he saith also in another place. Thou art a 
priest forever after the order of Melchisedec. ' ' Heb. 5 : 4, 
5, 6. This language certainly implies that Christ did not 
take the honor upon himself to be a priest, but God so de- 
clared him the day he was begotten. 

WHEN DID CHKIST BEGIN HIS PRIESTIiY MINISTRATION? 

Evidently when he began to administer the gospel of 
mercy and pardon unto men. U. Smith asserts that Christ 
could not be a priest until he entered heaven, basing his 
argument upon Hebrews 8 : 4. But the whole connection 
clearly shows that this simply means, he could not officiate 
in the Levitical order, there being priests who regularly 
filled that line, and he not being of the Aaronic tribe. But 
we shall prove that he did serve as priest in antitype of the 



THE NEW COVENANT SANCTUAKY. 161 

legal priesthood while he dwelt on earth. He "came by a 
greater and more perfect tabernacle." He came saving 
men into his new covenant sanctuary when he began his 
ministry. "Now after that John was put in prison, Jesus 
came into Galilee, preaching the gospel of the kingdom of 
God, and saying, The time is fulfilled, and the kingdom of 
God is at hand: repent ye, and believe the gospel." Mark 
1:14,15. ^Preaching the good news of the kingdom of 
God, and saying : The time is fulfilled and the kingdom is at 
hand.' This is a clear unmistakable announcement that 
the kingdom of God was set up at that time. ^ ' The time is 
fulfilled "surely means that the time preannounced in proph- 
ecy that the kingdom of God should appear, is now due, 
and according to prediction, the kingdom is at hand. The 
language alludes to the words of God by the mouth of Dan- 
iel 2 : 44. "In the days of these kings shall the God of 
heaven set up a kingdom." 

The above words of Daniel and those of Christ in Mark 
announce an entire change in the dispensation of God, the 
transition point from the temporary to the final economy 
of divine grace ; from the law to the gospel ; from the shad- 
ow to the substance. Therefore, since the kingdom and 
church of God, which was the prototype of the temple and 
antitype of its priesthood, had also appeared in the person 
of Christ, the head of the new order, it is true there was a 
lapping over of the two priesthoods, as we shall hereafter 
show. But the glorious priest of the new dispensation had 
appeared. The sanctuary of the new covenant was now 
open. Kepentance towards God, and faith in Christ Jesus, 
were announced by his forerunner, and by the Lord himself, 
as the conditions of expiation and admission into the true 
sanctuary by which he came. 

Not only did Christ serve as a priest, ministering mercy 



162 THE CLEAXSI2s'G OF THE SAXCTH-IEY. 

to the penitent, but lie also offered np sacrifices here on 
earth. '"For eveiy high priest is ordained to offer gifts 
and sacrifices : wherefore it is of necessity that this man 
have somewhat also to offer." Heb. 8:3. ''As he saith also 
in another place. Thon art a priest forever after the order 
of Melchisedec. TTho in the days of his flesh, when he had 
offered np prayers and supplications with strong crying 
and tears nnto him that was able to save him from death, 
and was heard in that he feared." Heb. d: 6.7. ''Thon art 
a priest." and it is expressly declared that in the days of 
his flesh, he offered up prayers and snpplications. with 
strong ciying and tears. So while incarnate on earth he 
offered to God the incense and sacrifice of prayer, as the 
mercifnl high priest of all hnmanity. The Aaronic priest- 
hood, and the temple in which they seiwed were inseparable ; 
therefore, the great antitype of that priesthood having ap- 
peared, the antityiDe of their sanctnaiy was also present. 
In other words, if Christ officiated here on earth as priest, 
fnhfilling the figTire of those i^riests of the law, then his 
sanctuary mnst also have been in some sense set np on 
earth, in fnlfihnent of the legal sanctnary which was a fig- 
ure of the tme. This conclusion is evident. 

But let ns further ti'ace the high-priestly steps of Jesus. 
The night before he was crucified we hear him pouring out 
his heart in prayer, as an offering of incense to the Father, 
in the seventeenth chapter of John. But he offered up to 
Grod for a lost world the greatest sacrifice in his possession. 
''He offered up himself." Heb. 7:27. Yea, 'Thrist also 
hath loved us, and hath given himself for us an offering 
and a sacrifice to God for a sweet smelling savor." Eph. 
5 : 2. Oh, blessed be the name of him who is both our high 
priest and sacrifice, and, who, "now once in the end of the 
world hath appeared to put away sin by the sacrifice of him- 



THE NEW COVENANT SANCTUAKY. 163 

self/^ Heb. 9: 26. Again we repeat, if he offered sacrifices 
here on earth, even the crowning sacrifice of his own body, 
blood, and life upon the altar of his infinite love, and for 
the redemption of this lost world, then his sanctuary was 
also set up here on earth. As the sacrifices of the typical 
priesthood were associated with the shadowy sanctuary, 
the sacrifices of Christ also show the presence of the true 
sanctuary ; otherwise there would be no agreement between 
the shadow and its substance. But he ^'came by a greater and 
more perfect sanctuary.'' He came into the world saving 
men by and into his sanctuary. Yea, he was so far from sacri- 
ficing exclusively in heaven, that he only offered priestly 
offerings here on earth. ''And every priest standeth daily 
ministering and offering oftentimes the same sacrifices, 
which can never take away sins : but this man, after he had 
offered one sacrifice for sins forever, sat down on the right 
hand of God." Heb. 10: 11, 12. ''Who being the brightness 
of his glory, and the express image of his person, and up- 
holding all things by the word of his power, when he had 
by himself purged our sins, sat down on the right hand of 
the Majesty on high." Heb. 1:3. 

Jesus ceased to stand in the attitude of a priest engaged 
in actual offerings after he ascended to heaven, but having 
offered one sacrifice, which atoned for all mankind, and pur- 
chased the full redemption of all who came to God by him, 
he ceased from any further priestly offerings, and sat down 
to intercede for men, and to bestow on all who seek him 
the benefit of his finished sacrifice. He now ministers sal- 
vation from his throne in heaven. He is the minister both 
of justification and sanctification, the holy places of his sanc- 
tuary upon earth; hence, is our everlasting high priest. 
Yet he made all his sacrificial offerings here on eartli, 
where he pitched his true sanctuary. And tliough he is 



164 THE CLEAXSIXG OF THE SANCTrAEY. 

seated at the right hand of God, as mediator, he also dwells 
in his church. Hence, says the apostle, •"'Having an high 
priest over the honse of God,'* which is the chui^ch of God^ 
we are told to draw nigh to God hy him, even into the holiest. 

THE LOWZE OEDER OF CHEIST's PEIZSTHOOD A27D ITS EFFECTS. 

Christ, the ''High Priest of onr profession," is the anti- 
type of the entire priesthood of the law. While in the flesh, 
he by his ministry of the gospel, and the offering np of 
prayers and tears filled the figure of the temple service at 
the brazen altar, and in the first apartment of the temple. 
During this sacrifice of prayers, strong cries, and tears, he 
had power and authority on earth to forgive sins. Hence, 
we read, ''Jesus seeing their faith said unto the sick of 
the palsy; Son, be of good cheer; thy sins be forgiven 
thee." Mat. 9 : 2. And when certain scribes in their hearts 
ac<?used him of blasphemy. ' 'Jesus knowing their thoughts,'' 
assured them that he had so expressed himseK, ''that ye 
may know that the Son of man hath power on earth to for- 
give sins." ver. 6. The same power on earth to forgive 
sins is recorded in Mark 2 : 10 ; Luke 5 : 24 ; also in Luke 
7 : 47. and in other records of this holy priesthood on earth. 
But he ministered more than mere remission of sins. To 
Xicodemus he introduced the wonderful mysteiy of the new 
birth (John 3) : "Maiwel not that I said unto thee, Ye must 
be bom again." This radical coming forth into newness 
of life is declared the condition of induction into his king- 
dom. "Verily, verily, I say imto thee. Except a man be 
bom again, he can not see the kingdom of God." Yea, 
verily, "Except a man be born of water [the word of God] 
and of the Spirit, he can not enter the kingdom of God." 
John testifies that this miraculous transfoiTQation ac- 
tually took place in those who believed on him. "As many 
as received him, to them gave he power to become the sons 



THE KEW COVENANT SANCTUARY. 165 

of God, even to them that believe on his name : which were 
bom, not of blood, nor of the will of the flesh, nor of the 
will of man, but of God.'' John 1: 12, 13. 

Christ also recognized this change as having taken place 
in his disciples. They '^followed him in the regeneration.'' 
Mat. 19 : 28. This shows that his act of pardon really 
purged their hearts from an evil conscience, and wrought 
a radical moral transformation. We see his priestly minis- 
tration of pardon strikingly foreshadowed in the service of 
the common priests of the first covenant in Leviticus, chap- 
ters 4 and 5, where the Israelite that had committed certain 
sins was required to bring a '^sin offering into the door 
of the temple of the congregation before the Lord, ' ' which 
the priests offered for their various trespasses; and each 
time it is said, ^'The priest shall make an atonement for 
them, and it shall be forgiven them." This service of the 
common priests strikingly typified Christ's ministry while 
in the flesh. Both secured pardon. And as those common 
priests only entered into the first apartment of the temple, 
so Christ officiated in the holy, or first apartment of his 
greater and more perfect tabernacle. ^^It shall be forgiven 
him," said the common priest at the door of the first 
tabernacle. ^ ^ Thy sins are forgiven, ' ' said our High Priest 
to the penitent sinner at the threshold of his spiritual taber- 
nacle not made with hands. 

The highest attainment under the law was that of par- 
don, or justification; which is a legal term, and means to 
stand clearly absolved by the law. But since the fall of 
man he has inherited an inward sinful bent, hence he needs 
something beyond the expiation of his sins. To perfect 
again his inward character before God, he needs the purifi- 
cation of his nature. This the law could not do ; for, ^ * The 
law made nothing perfect, but the bringing in of a better 



166 THE CLEAXSIXG OF THE SANCTUAEY. 

hope did; by the which we [now under the priesthood of 
Jesus] draw nigh to God." Heb. 7:19. This better hope 
is ' ' Christ in us the hope of gloiy. ' ' Col. 1 : 27. The pardon 
granted at the brazen altar very clearly shadowed forth 
Christ forgi^^ng sinners that bow at the door of his king- 
dom. But connected with the high priestly offerings on the 
great day of atonement, when he entered the holiest of all, 
there was a symbolic cleansing, the cleansing of the sanctu- 
ary, which beautifully prefigured the higher work of Christ 
cleansing and sanctifying the church, after he had himself 
entered the holiest of his tabernacle with his own blood. 
As the common priests could not enter the holiest of all, 
where a symbolic cleansing was announced as a result of 
the high priest's offering, so neither could Christ conduct 
those for whom he officiated unto perfection, the holiest 
state of the tabernacle, until he himself was "made perfect 
through suffering." To the high priest it was said, ''Come 
not into the holiest without blood, lest ye die;" and which 
"they entered not without blood." And, agreeable to the 
figure, Christ could not enter the holiest place of his sanctu- 
aiy until the shedding of his blood. Xor could he till 
then lead the disciples to the highest plane of perfection, as 
he confessed in the following scriptures : "I have yet many 
things to say unto you, but ye can not bear them now. How- 
beit when he, the Spirit of tmth, is come, he will gTiide you 
into all truth : for he shall not speak of himself ; but what- 
soever he shall hear, that shall he speak : and he will show 
you things to come. ' ' John 16 : 12, 13. " Xevertheless I tell 
you the truth; It is expedient for you that I go away: for 
if I go not away, the Comforter will not come unto you; 
but if I depart, I will send him unto you. ' ' John 16 : 7. " He 
that believeth on me, as the scripture hath said, out of his 
belly shall flow rivers of living water. (But this spake he 



THE NEW COVENANT SANCTUAKY. 167 

of the Spirit, which they that believe on him should receive : 
for the Holy Ghost was not yet given; because that Jesus 
was not yet glorified. ) ' ' John 7 : 38, 39. 

''The law came by Moses, but grace and truth by the 
Lord Jesus Christ." Truth, it is here seen, expresses the 
elements of the new order, ''The church of the living God, 
which is the pillar and ground of the truth. ' ' But into the 
most holy place of tlie great tabernacle of truth Christ could 
not conduct his disciples before crucified and glorified. 
They could not receive the truth respecting the wholly sanc- 
tified state until, by his high-priestly offering, and his shed 
blood, they should receive the Holy Spirit the sanctifier; 
which before his death and triumphant ascension had not 
been given to any. Therefore it was needful that Christ 
should be taken from his disciples, pass the portals of 
death, and ascend to heaven, before he could perfect those 
that came to God by him. It is therefore an important 
question 

HOW AND WHEN HE ENTERED THE HOLIEST. 

We have already proved that the passage of our High 
Priest from the holy into the most holy of his sanctuary 
wasnotdelayed until A.D. 1844, as Advent legendary teaches. 

"And no man taketh this honor unto himself, but he 
that is called of God, as was Aaron. So also Christ glorified 
not himself to be made an high priest ; but he that said unto 
him, Thou art my Son, to-day have I begotten thee. As 
he saith also in another place, Thou art a priest forever 
after the order of Melchisedec. Who in the days of his flesh, 
when he had offered up prayers and supplications with 
strong crying and tears unto him that was able to save him 
from death, and was heard in that he feared; though he 
were a Son, yet learned he obedience by the things which 



168 THE CLEAXSIXG OF TPIE SAXCTUARY. 

lie suffered ; and being made perfect, lie became the author 
of eternal salvation unto all them that obey him; called of 
God an high priest after the order of Melchisedec. " Heb. 5: 
4-10. ''Xovr of the things Tvhich we have spoken this is 
the sum: AVe have such an high priest, -who is set on the 
right hand of the throne of the Majesty in the heavens; a 
minister of the sanctnary, and of the trne tabernacle, which 
the Lord pitched, and not man. For every high priest is 
ordained to offer gifts and sacrifices : wherefore it is of 
necessity that this man have somewhat also to offer. For 
if he were on earth, he should not be a priest, seeing that 
there are priests that offer gifts according to the law: who 
serve nnto the example and shadow of heavenly things, as 
Moses was admonished of God when he was about to make 
the tabernacle : for. See, saith he, that thou make all things 
according to tlie pattern showed to thee in the mount. ' ' Heb. 
8:1-5. ''For Christ is not entered into the holy places 
made with hands, which are the figures of the true ; but into 
heaven itself, now to appear in the presence of God for 
us." Heb. 9:21. 

As before observed, Christ, being the antitype of the 
Le\T.tical priesthood, offered up sacrifices while here upon 
earth. Finally he offered up himself a sacrifice for the 
world, and was made perfect through suffering. Then he 
ascended into heaven, which to him might properly be termed 
the holiest place. On the mediatorial throne he began to 
minister in his high-priestly office to his church upon earth ; 
which is the sanctuary. From Hebrews 9 : 21 some have 
inferred that the Jewish tabernacle was a type of heaven; 
but no such idea is conveyed. Hebrews 9 : 21 properly ren- 
dered reads as follows: "For Christ has not entered into 
the holy places made with hands, the figures of the true 
ones, but into heaven itself. ' ' He shows that Christ did not 



TB.E JS^EW COVENANO? SANCTUAEY. 169 

enter into tlie literal holy places in Moses ' tabernacle, which 
were types of the true holy places in the New Testament 
church— justification and sanctification— but into heaven it- 
self. The church of God upon earth is the true sanctuary, 
and in it Christ ministers from his high priestly throne on 
the right hand of the Majesty in the heavens. So when 
Christ ascended into heaven he entered the holiest— our 
everlasting high priest to minister salvation to humanity 
throughout this dispensation. ^^He shall be a priest upon 
his throne, ' ' said the prophet ; and now we ' ' come boldly to 
his throne of grace, and find mercy, and grace to help in 
time of need.'' While the above texts clearly sustain this 
view, yet it can be said in a sense that Christ entered the 
holiest when his blood was shed upon Calvary's cross. 
After describing the sanctuary of the first covenant and 
informing us that it was a figure of another, the true sanctu- 
ary, the writer of the epistle to the Hebrews points out 
the antitype as follows: ^'But Christ being come a high 
priest of good things to come, by a greater and more perfect 
tabernacle, not made with hands, that is to say, not of this 
building; neither by the blood of goats and calves, but by 
his own blood he entered in once into the holy place, having 
obtained eternal redemption for us. ' ' Heb. 9 : 11, 12. This 
holy place directly rendered from the Greek is the ^ ^ holies, ' ' 
or holy places. We have already seen that U. Smith admits 
that this verse includes the most holy place. The entrance 
of Christ into the most holy of his sanctuary is conditional 
upon the shedding of his blood. As already observed, he 
came into the world to save the lost by his greater sanctuary, 
instead of having a temple awaiting his return to heaven. 
The sacrifice of himself for our sins and the shedding of 
his blood took him into the holiest. Having previously 
officiated under the example and shadow of the common 



170 THE CLEANSING OF THE SANCTUABY. 

priests, he was now ''made perfect by suffering," and there- 
fore proceeded to minister according to the type of the high 
priest in the holiest. His entry into the holiest, in this 
sense, was into his perfected priesthood, into the conditions 
of a perfect Savior. The high priest first sprinkled the 
blood at the brazen altar, where the common priests also 
daily officiated ; from that point he entered the holy place, 
sprinkled the blood on the golden altar, and continued his 
service on into the holiest of all. And, time to this figure, 
for the time then present, Jesus passed on from power on 
earth to ''forgive sins," to power and authority to "min- 
ister the Spirit, ' ' and through his shed blood sanctify wholly 
the living vessels of his holy temple. So he offered the 
incense of prayer before he was made perfect, and procured 
pardon to all who believed on him. But, ' ' Christ also hath 
loved us, and hath given himself for us an offering and a 
sacrifice to God for a sweet smelling savor. " Eph. 5 : 2. And 
through his suffering on the cross he became a perfect 
Savior. "Being made perfect he became the author 
of eternal salvation to all them that obey him." 

Until ' ' the vail, that is to say his flesh, ' ' was rent, Christ 
was shrouded in mystery, even to his disciples ; but after he 
had entered the conditions of a perfect Savior, and by the 
shedding of his blood procured unto the church the gift of 
the Holy Spirit, the mystery was solved, and, for the first 
time, the illuminated disciples saw Jesus clearly, and fully 
comprehended his mission on earth. Bless his holy name 
forever ! 

"As he saith also in another place. Thou art a priest for- 
ever after the order of Melchisedec. Who in the days of 
his flesh, when he had offered up prayers and supplications 
with strong crying and tears unto him that was able to 
save him from death, and was heard in that he feared,; 



THE NEW COVEKANT SANCTUARY. 171 

though he were a Son, yet learned he obedience by the 
things which he suffered; and being made perfect; he be- 
came the author of eternal salvation unto all them that 
obey him; called of God an high priest after the order of 
Melchisedec. ^ ' Heb. 5 : 6-10. Here we have both orders of 
his priesthood clearly revealed. Note carefully the lan- 
guage. As a priest ' ' in the days of his flesh, when he offered 
up prayers and supplications, with strong crying and 
tears. ' ^ Next we are told of ' ' the things which he suif ered, 
by which being made perfect, ^^he became the author 
of eternal salvation"; namely, was now qualified and em- 
powered to lead men and women into the most holy state 
of a completed salvation. And being now advanced to this 
highest plane of his ministry, which was typical of the 
high priest of the law, he, too, is ''called of God a high 
priest after the order of Melchisedec. ' ' First, as ' ' priest, * ' 
he officiated ' ' in the days of his flesh ' ' ; then by his suffer- 
ing unto death he became a perfect Savior, and was called 
of God an high priest, and entered heaven to minister 
through all time in his church upon earth. 

''But we see Jesus, who was made a little lower than 
the angels for the suffering of death, crowned with glory 
and honor; that he by the grace of God should taste death 
for every man. For it became him, for whom are all 
things, and by whom are all things, in bringing many sons 
unto glory, to make the captain of their salvation perfect 
through sufferings. For both he that sanctifieth and they 
who are sanctified are all of one : for which cause he is not 
ashamed to call them brethren, saying, I will declare thy 
name unto my brethren, in the midst of the church will I 
sing praise unto thee. ' ' Heb. 2 : 9-12. 

The first work of gospel grace makes us sons of God. 
There is glory in that experience. "But we all, with open 



172 THE CLEANSING OF THE SANCTUABY. 

face beholding as in a glass the glory of the Lord, are 
changed into the same image from glory to glory, as by 
the Spirit of the Lord." 2 Cor. 3: 18. From a first plane 
of glory, we are changed into a second, even into the glory 
of the image of the Lord, and this change is wrought ^*by 
the Spirit of the Lord,'' and is defined in the text above 
as being the grace of sanctification. After speaking of 
bringing many sons unto glory, the apostle adds : ' ' For both 
he that sanctifieth, and they who are sanctified, are all of 
one;" and this happy state of things takes place ^4n the 
midst of the church. ' ' But before Christ, the great captain 
of our salvation, could bring his disciples into this glory 
of sanctification, he had to be made perfect through suf- 
fering. He had to become a perfect Savior before he could 
lead his followers unto perfection; or, as he expressed it, 
^'For their sakes I sanctify myself, that they also might 
be sanctified through the truth. ' ' John 17 : 19. The captain, 
or leader, of our salvation was made perfect, that we 
through him might also be made perfect. And thus he has 
brought many sons unto glory, the glory of his own holiness. 

''Which hope we have as an anchor of the soul, both sure 
and steadfast, and which entereth into that within the vail ; 
whither the forerunner is for us entered, even Jesus, made 
an high priest forever after the order of Melchisedec. " 
Heb. 6:19,20. 

''Which hope [received in regeneration] we have as an 
anchor to the soul, both sure and steadfast, and which enter- 
eth into that within the vail, whither the forerunner is for 
us entered, even Jesus made an high priest forever. ' ' Thank 
God for the plain and beautiful truth! As only the high 
priest entered within the vail, so when Christ entered the 
holiest of his sanctuary, he entered a high priest. Eetum- 
ing to Hebrews 6 : 18-20, observe that it is recorded that 



THE NEW COVENANT SANCTUAEY. 173 

Christ had already entered into the holiest before A. D. 64, 
the date of that epistle; and that his sanctuary is not in 
heaven, and exclusively entered by himself, but is the refuge 
of our soul ; and that he having led the way into the holiest, 
we also do enter into that within the vail. So, by the 
uniform voice of Scripture, his passage from the holy 
into the most holy, was his advancement to the power and 
authority of a perfect Savior, as well as his ascension into 
heaven itself. 

We conclude this part of his priesthood by citing you to 
Hebrews 9 : 11-14 as rendered in the Emphatic Diaglott. 
*'But Christ having become a high priest of the future good 
things, by means of the greater and more perfect taber- 
nacle, not made by hands, that is, not of this creation; he 
entered once for all, into the holy places, not indeed by 
means of the blood of goats and of bullocks, but by means 
of his own blood, having found aionian redemption. For 
if the blood of' goats and of bulls, and the ashes of a 
heifer, sprinkling the polluted, cleanses for the purification 
of the flesh ; how much more shall the blood of the anointed 
one, who, through an aionian Spirit, offered himself spot- 
less to God, cleanse your conscience from works of death, 
for the service of the living GodT^ So now speakest thou 
plainly ! Christ having become a high priest, by means of a 
greater and more perfect tabernacle, ^'he entered [notice, he 
entered in the past] once for all into the holy places, '^ or 
into the holy of holies. But how did he enter? Hear the 
answer. ^^By means of his own blood.'' As a result of his 
perfect sacrifice, and his entrance into the holiest, the blood 
of his everlasting covenant now cleanseth our conscience 
from works of death, which is a real inner and a much 
more perfect cleansing than that of the blood of the legal 
offerings, which were shadows of the real. This salvation 



174 THE CLEANSHsTG OF THE SANCTUARY. 

of God's children into the moral nature and character of 
Christ is in many different ways affirmed in the Scriptures : 
^ ' For their sakes I sanctify myself, that they also might be 
sanctified." John 17:19. ^'Be ye holy; for I am holy." 
1 Pet. 1:16. ''Every one that is perfect shall be as his 
Master. ' ' Luke 6 : 40. ' ' As he is, so are we in this world. ' ' 
1 John 4:17. Pure ''even as he is pure." 1 John 3:3. 
"Eighteous, even as he is righteous." ver. 7. "The glory 
which thou gavest me I have given them. ' ' John 17 : 22. 
Thus, "bringing many sons unto glory." Heb. 2:10. "Which 
thing is true in him and in you: because the darkness is 
past, and the true light now shineth. ' ' 1 John 2:8. " My 
joy fulfilled in themselves." John 17:13. "My peace I 
give unto you." John 14: 27. We fill the "measure of the 
stature of the fulness of Christ." Eph. 4: 13. "And of his 
fulness have all we received, and grace for grace [grace 
upon grace] . ' ' John 1 : 16. We have entered into his rest 
(Heb. 4: 1, 5), and "sit together in heavenly places" (Eph. 
2:6); "walk even as he walked." 1 John 2: 6. "We have 
the mind of Christ. ' ' 1 Cor. 2 : 16. Moreover he saith, ' ' The 
works that I do shall he do also. ' ' John 14 : 12. 

All these scriptures show that the captain of our salvation, 
having first been "made perfect through sutfering," and 
thus entered into that within the vail of his own sanctuary, 
has led his holy saints into the same state of purity, peace, 
love, and joy that compose his holy character. This is the 
"glory that followed" the suffering of Christ, which the 
prophets could not understand, and even the angels desired 
to look into. 1 Pet. 1:10-12. This is the "mystery which 
from the beginning of the world hath been hid in God." 
Eph. 3:9; Eph. 1 : 9-11. 

The solemn and impressive service of the most sacred 
day of all the great feasts of the law are recorded in Levit- 



THE NEW COVENANT SANCTUARY. 175 

icus 16. We have seen in the 4th and 5th chapters of Levit- 
icus that the sin offerings of the common priests all the year 
round made an atonement for transgressions and secured 
pardon. But on this solemn day an atonement was made 
^'for the holy place." Lev. 16 : 16. As an effect of the high- 
priestly offering, the sanctuary and the people were 
cleansed, and hallowed— made holy. Lev. 16 : 19, 30, 33. The 
high priest sprinkled the blood upon the brazen altar, and 
offered sacrifice there ; thence proceeded to the golden altar 
in the holy place, sprinkled the typical blood and offered 
incense upon the same; then, passing the second vail, he 
reached the climax of his course in the holiest place, where 
he also sprinkled the blood, and with it touched the horns of 
the altar. So the mercy-speaking blood was his passport 
all along the course of his sublime service, from the court 
to the inner sanctuary of God's awful visible presence. All 
this was a striking similitude of the more precious blood, and 
sacrifice and holy priesthood of the Son of God. These 
speak with the voice of love divine, and lay hold upon the 
conscience of the sinner in the dark outer world, melt his 
heart, atone for his transgressions and by pardon and regen- 
eration admit him into the holy place; and when reaching 
the golden altar and second vail of Christ's sanctuary, he is 
purged and sanctified wholly from inbred sin. Thus he is 
conducted by the transforming grace of God through the 
different stages from an alien into the church which is the 
temple of God, and from glory to glory, into the perfected 
holiness ; where he is arrayed in white, enveloped in the di- 
vine presence and filled with his glory. And, true to the 
high-priestly figure, every advance step was made by the 
blood of Christ, and by the regenerating and sanctifying 
presence and power of Christ himself, who ''ministereth to 
you the Spirit, and worketh miracles among you." Gal. 3: 5. 



176 THE CLEANSING OF THE SANCTUAEY. 

How beautiful and sublimely true all these legal types 
point to their counterpart in Christ Jesus, and the operation 
of his saving grace. So Christ, who was born a priest of the 
order of Melchisedec, came by a greater and more' perfect 
tabernacle, offered up prayers and tears, and by means of 
his blood entered the holiest place, having, by the sacrifice 
of himself ' ' obtained eternal redemption for us. ' ' There he 
finished the sacrificial part of his high-priestly office, and 
"is set down at the right hand of the throne of God/* 
And we ha^dng followed our forerunner into that within the 
vail (Heb. 6 : 19, 20) have indeed entered into the holiest by 
the blood of Jesus, by a new and living way, which he hath 
consecrated for us, through the vail, that is to say his flesh. 
Heb. 10: 19, 20. Here we have entered into "his rest." Heb. 
4:1, 3. This perfect sabbath of the soul was beautifully 
typified by the very sacred sabbath of the law in which the 
high priest annually entered into the most holy place. On 
that day it was commanded that "ye do no work at all." 
"It shall be a sabbath of rest unto you." Lev. 16: 29, 31. 
Oh, how sweet and glorious this typical rest is fulfilled in 
the hearts of all who have entered the eternal sabbath 
of holiness and perfected love! 

Let us notice another striking figure of our great day of 
atonement, as seen in the annual day of atonement. "And 
he [the high priest] shall take the two goats, and present 
them before the Lord at the door of the tabernacle of the 
congregation. And Aaron shall cast lots upon the two 
goats ; one lot for the Lord, and the other lot for the scape- 
goat. And Aaron shall bring the goat upon which the Lord's 
lot fell, and offer him for a sin offering. But the goat, on 
which the lot fell to be the scapegoat, shall be presented 
alive before the Lord, to make an atonement with him, 
and to let him go for a scapegoat into the wilderness. ' ' Lev, 
i6;7-10, 



THE NEW COVENANT SANCTUARY. 177 

Observe that these two goats are coupled together as one 
complete sacrifice, and the part that each filled was essen- 
tial to symbolize the lesson intended. The lot fell upon the 
one for the Lord; and that one was offered up for a sin 
offering. This signifies that in the love and providence of 
God the lot fell upon Christ, ' ' who through the eternal 
Spirit offered himself without spot to God." But what is 
shadowed forth by the other, which Aaron ''presented alive 
before the Lord to make an atonement with him, ' ' and upon 
the head of which he placed his hands and there laid the sins 
of the people and let him go into the wilderness, into 'Hhe 
land of separation^ 'f What does this teach? The gross 
darkness and spiritual ignorance of Adventism teaches that 
this scapegoat represents the devil. But if that were so, the 
devil must in some sense atone for our sins, and therefore 
be a means of our salvation. But it would appear that this 
modern sect place their hope of atonement between Christ 
and the devil, not knowing certainly to which they belong. 

By reference to Leviticus 16 : 5, it will be seen that these 
two goats were "for a sin offering," both together consti- 
tuting one ' ' offering ' ' ; and in verse 10 the one that was sent 
away alive is specially declared to be for "an atonement." 
Now it is very evident that these two goats together consti- 
tute a striking figure of Christ our atoning sacrifice. The 
one slain meets its antitype in the death of Christ; the one 
sent away shows him that ' ' liveth again. ' ' As the antitype 
of the first, he "bore our sins in his own body on the cross." 
As that of the second, he lives to take them away. The first 
part of the atoning sacrifice points to the death of Christ for 
our sins, the second to him actually taking them away, to be 
remembered against us no more forevel*. As the scape- 
goat bore the sins of the children of Israel into a ' ' land of 
separation'' [see Lev. 16:22 in margin], so Christ has 



178 THE CLEAXSIXG OF THE SAXCTUAEY. 

*' separated our sins from us as far as the east is from the 
west. ' ' There is no doubt in our mind that various expres- 
sions in the New Testament took their form from this beau- 
tiful type of Christ. Such as, ''Behold the Lamb of God 
that taketh away the sin of the world." ''Christ was once 
offered to bear the sins of many." Heb. 9:28. "And ye 
know that he was manifested to take away our sins." 
1 John 3:5. Who but blind men can not see in such scrip- 
tures the antitype of the one twofold "sin offering" of Le- 
viticus 16 : 5 ? Ah, it is Christ that hath died to procure, and 
lives to administer salvation. AVithout his death we would 
have no sacrifice for our sins ; without his life no Savior. 
This twofold saving power and authority of Christ is clearly 
recognized in Eomans 5: 10: "For if, when we were ene- 
mies, we were reconciled to God by the death of his Son, much 
more, ])eing reconciled, we shall be saved by his life." 

The death of Christ on our behalf secures a free pardon 
of all our sins. But it is the living Christ who enters, 
wholly sanctifies, and ever preserves these temples holy unto 
God. Should it be objected that the lamb is the more 
general type of "Christ our passover, *' and that the goat 
is used to represent the sinner (see Mat. 25 : 33 i , we have but 
to remind you that God "hath made him [Christ] to be sin 
for u^, who Imew no sin ; that we might be made the right- 
eousness of God in him." 2 Cor. 5: 21. "We being sinners, he 
became a substitute and victim for us; was "numbered 
among the transgressors" in order to save transgressors. 
Just so was he lifted up in type in the form of a brazen 
serpent to heal men from the bite of the deadly serpent. 

The legal atonement that was made by the sin offering of 
one goat, and the bearing away of the sins of Israel by the 
other, being a tyi3e of Christ bearing onr sins in his own 
body on the cross on the great day of the world's redemp- 



THE l^EW COVEl^ANT SANCTUAKY. 179. 

tion, it follows according to the type that on the day of his 
crucifixion he entered into the most holy place of his perfect 
sanctuary; and later entered heaven itself, our everlasting 
High Priest. As the high priest ' entered with blood of oth- 
ers ' into the most holy' place on that day of atonement, nec- 
essarily on the antitype of that day when Christ, our high 
priest and sacrifice, was offered without spot to God, he also 
*'by his own blood entered in once for all into the holies of 
his new covenant sanctuary, which is the house of God, the 
church of the living God, The fact that he entered by his 
blood also suggests that he entered in when his precious 
blood was shed. This is seen to be positively true when we 
remember that his entrance into the holy of holies was, as 
we have already proved, entering the conditions of a perfe<3t 
Savior. And it is expressly declared that he was made per- 
fect thiougli sufferings. ITeb. 2:9, 10. Hence, when he 
suffered on the cross he reached the perfect summit of liis 
high-priestly power and authority, the most holy place. 

Observe again how it is expressly said that Christ entered 
not in "by the blood of goats and calves, but by his own 
blood." Undoubtedly, there is here a direct allusion to the 
blood of the same sacrifices by which the high priest entered 
into the most holy place (see Lev. 16: 3, 5, 6) ; thus compar- 
ing the entrance of the high priest of the law and that of 
our High Priest, the Lord JTesus, as type and antitype, and 
clearly proving that as they entered with the blood of those 
sacrifices, he entered with his blood. This fact is noticed by 
Doddridge in his translations and paraphrase, as follows: 
^'Neither doth he expiate the guilt of his people by pre- 
senting before God the blood of goats, and of calves, and 
of young bullocks, which were the noblest sacrifices the high 
priest presented in the day of atonement; but if as by the 
efficacy of his o^vn blood, . . . that lie hath entered once for 
all into the holy place. ' ' 



180 THE CLEANSING OF THE SANCTUABY. 

Another fact is of vital importance. In Hebrews 9 : 12 the 
verb '^entered" is in the aorist tense; which signifies that 
his entrance was a speedy consummated action, and one 
never to be repeated. The peculiar force of this Greek tense 
is clearly brought out in about all translations. It is ren- 
dered, Christ ^' e7itered once for all into the most holy place/' 
by A. Layman, and Wakefield. ''Entered once for all into 
the holy places."— Emphatic Diaglott. "Entered once for 
all into the most holy."— H. T. Anderson. "Entered once 
for all into the holies."— Rotherham. "Entered once for all 
into the holy place."— Doddridge. "Entered in once for all 
into the holy place."— Revised Version. "Entered once for 
all/'— DediR Alford. "Entered in owc6."— Common Ver- 
sion. This holies U. Smith admits refers to the holiest of all 
in the present sanctuar}^ of Christ. All these translations, 
bringing out the force of the original text, prove positively 
that Christ had already entered therein, and that the en- 
trance was once for all, never to be repeated. So this utterly 
overthrows the U. Smith theor}^ of his entrance in 1844, and 
it agrees with all the Scripture, that the church is his sanctu- 
ary, into the holiest of which he led the way, entering by his 
blood and consecrating the way in for us, and is now set 
down upon a mediatorial throne, from which he officiates in 
his New Testament church. 

OUR EOYAL PRIEST. 

That Christ ascended to heaven in person is clearly taught 
in the Scriptures. But that he returned in the power of the 
Holy Spirit, together with the Father, and that all three have 
taken up their abode in the church is equally true. See John 
14:18-23. In heaven he is represented as '* forever sat 
down on the right hand of God" (Heb. 10: 12) ; but in his 
holy temple on earth, i.e., in his church, we find him carrying 



I 



THE NEW COVENANT SANCTUARY. 181 

on the sacred functions of his high-priestly office. Not that 
he continues to offer sacrifices for his sins and for the sins 
of the people, like the priests of the law, for he never had 
sin; and for the sins of the whole world, he has made one 
all-sufficient saciifice, the virtue of which extends to the 
end of time. But he is, nevertheless, a minister of the true 
sanctuary, officiating at the head of an extensive priesthood 
in his sanctuary on earth. As we have seen in Zechariah 
6 : 13, ' ' He shall build the temple of the Lord : and he shall 
bear the glory, and shall sit and rule upon his throne, ' ' i. e., 
''holiness" (Psa. 47: 8), which "becometh thy house"; and 
he shall be a priest upon his throne (Zech. 6: 13) ; that is, 
both king and priest. A few texts will be sufficient to prove 
that he is in the midst of his church ministering salvation 
to all who seek the favor of God. 

"For where two or three are gathered together in my 
name, there am I in the midst of them. ' ' Mat. 18 : 20. He 
had been giving directions how to proceed with an offending 
brother. The last extremity was, tell it unto the church. If 
he refused to hear the church, "Let him be unto thee as a 
heathen man and a publican. Verily I say unto you. What- 
soever ye shall bind on earth shall be bound in heaven." 
And if they felt the need of counseling him in order to pro- 
ceed with authority in such cases, "I say unto you, That if 
two of you shall agree on earth as touching anything that 
they shall ask, it shall be done for them of my Father which 
is in heaven. For where two or three are gathered together 
in my name, there am I in the midst of them." Here is 
Christ our high priest in the midst of his church, dispensing 
judgment and mercy through his subordinate priests. Paul 
recognizes his presence in a similar case. 

"In the name of our Lord Jesus Christ, when ye are 
gathered together, and my spirit, with the power of our 



182 THE CLEAXSIXG OP THE SAXCTUAEY. 

Lord Jesus Christ, to deliver such a one unto Satan for the 

destruction of the flesh, that the spirit may be saved in the 

day of the Lord Jesus." 1 Cor. 5:4-, 5. So God's people 

have power to bind men on earth, and they are bound in 

heaven; because, with the all- wise Christ in their midst, their 

judgment is not man's judgment, but that of him ''who is 

above all, and through all, and in you all. ' ' Ej^h. 4 : 6. Even 

^'the same God which worketh all [things, in all." 1 Cor. 

12 : 6. ''Say not in thine heart. AVho shall ascend into heaven? 

(that is, to bring Christ down from above:) or, Who shall 

descend into the deep ? ( that i?. to bring Christ up again from 

the dead. » But what saith it I The word is nigh thee, even 

in thy mouth and in thy heart, ' ' etc. Rom. 10 : 6-S. Though 

Christ's spirit did descend into Hades, it did not remain 

there. Though he is in heaven in his personal presence, 

yet as the living almighty Savior, as the AVord that was in 

the beginning with God. and was God. and to which our faith 

must be directed for salvation, he is near us. Hence, our 

faith need not 'explore the world of spirits, nor yet scale the 

lofty heavens to find Christ: but he is accessible anywhere 

here on earth: especially is he present where two or three 

have assembled in his name. 

"For he testifieth, Thou art a priest forever after the 

order of Melchisedec. ' ' Heb. 7 : 17. ' 'But this man, because 

he continueth ever, hath an unchangeable priesthood. 

Wherefore he is able also to save them to the utteiTQost that 

come unto God by him, seeing he ever liveth to make inteces- 
sion for them." Heb. 7: 21, 25. 

Do you not see, dear reader, that his present high-priestly 
services consist in the actual salvation of all souls that 
come to God by him? Where the work of salvation is being 
effected, there is our High Priest at work applying the 
virtues of his shed blood to the savino; of the soul. "But 



THE NEW COVENANT SANOTUAEY. 183 

now hath he obtained a more excellent ministry." Heb. 
8 : 6. "\¥here does he carry it on? Where is his sanctuary? 
Here is a direct answer: ''He therefore that ministereth 
to you the Spirit, and worketh miracles among you, doeth 
he it by the works of the law, or by the hearing of faith T' 
Gal. 3 : 5. This was about twenty-eight years after his 
bodily ascension to heaven ; but as the glorious high priest 
of the new covenant he was still, and we may say is yet, 
working miracles, and ministering this Holy Spirit in our 
midst. Compared with tlie high priest of the law, he has 
"obtained a more excellent ministry," which includes the 
ministry of the Spirit, the working of miracles, and the 
salvation of souls which he is carrying on here among men. 
This is just where he has promised in prophecy to place his 
sanctuary and abide with us forever ; therefore to deny that 
Christ our high priest carries on his most excellent ministry 
in our midst, is to contradict the Word. 

Eead again the comparison of the law priesthood and 

sanctuary with that of Christ. God lived in the sanctuaiy 
of the first covenant, and there his favor was sought through 
the priests and their sacrifices. Agreeable to this figure, 
we now, and here on earth, draw near to God in his new 
covenant sanctuary, the church of the first-born. To poor 
lost sinners our great High Priest stands in the door of 
his holy sanctuary saying, ' ' Come unto me, all ye that 
labor and are heavy laden, and I will give you rest. ' ' Mat. 
11 : 28. Over the door of his sanctuary stand the beauti- 
ful and gracious words, "Knock, and it shall be o]>ened unto 
you." To the "holy bretliren"(Heb. 3:1.), or the justi- 
fied, he says, by the mouth of his apostle, ' ' Having therefore, 
brethren, boldness to enter into the lioliest by the blood of 
Jesus, by a new and living way, which he liath consecrated 
for us, through the vail, that is to say, his flesh : and having 



184 THE CLEANSING OF THE SANCTUAKY. 

a high priest over the house of God, let us draw near with a 
true heart." Heb. 10: 19-22. Is not all this verj- plain? We 
are invited to proceed from the holy into the most holy, 
within the vail, through the ministry of Christ, who is a 
high priest over the house of God, which is the church of the 
living God. As pictured in illustrated Bibles and described 
in Exodus 28 : 4, the garments for Aaron were a long linen 
robe and coat with a girdle. Just so John saw the ''Son 
of man," ''the first and the last," in the midst of the seven 
golden candlesticks clothed with a gaiToent down to the foot, 
and girt about the paps with a golden girdle. Here we see 
Christ officiating in the midst of his church, which was rep- 
resented by the golden candlesticks, in the holy garments of 
a high priest. How beautifully this pictures Christ our 
high priest ministering in his church the manifold grace of 
God. 

THE F.GYAL PKIESTHOCD 

Who minister about holy things under Christ the chief 
shepherd. We have already by one small word overthrown 
the Advent structure, i. e., this word "entered." Now we will 
again prove their theor}^ false by the scriptures that show 
the sanctuary of this dispensation is not located in heaven, 
and exclusively entered by Christ; but that all the chil- 
dren of God have access even into the most holy place of the 
same, and actually become priests together with Christ in 
this world. xVccording to the figure of the true sanctuary, 
none but the priests could enter the temple of God. But 
Christ, "having obtained a more excellent ministry, which 
is established upon better promises, ' ' admits all the comers 
thereunto right into his glorious sanctuary. Nevertheless 
the figure mentioned corresponds with the substance; for, 
behold, all the children of God become priests as they wash 



THE NEW COVENANT SANCTUARY. 185 

themselves in the ''laver of regeneration," and ''are clean 
through the word spoken unto them" by the High Priest of 
our most holy profession. By the Scriptures it has already 
been shown that the disciples of Christ do enter his sanc- 
tuary, and even follow the captain of their salvation into the 
most holy place thereof. But the reader will please bear 

with us while we in this connection briefly cite some of the 
beautiful testimony on this point. 

' ' For it became him, for whom are all things, and by whom 
are all things, in bringing many sons unto glory, to make 
the captain of their salvation perfect through sufferings. 
For both he that sanctifieth and they who are sanctified are 
all of one : for which cause he is not ashamed to call them 
brethren." Heb. 2: 10, 11. Thus it is rendered by Charles 
Thomson, an American translator, who lived at the begin- 
ning of last century : ' ' For it became him, for whom are all 
things, and by whom are all things, when bringing many 
sons to glory, to make the leader of their salvation per- 
fect through sufferings. For both he who sanctified 
and they who are sanctified are all of one: for which 
cause he is not ashamed to call them brethren, saying: 
I will declare thy name to my brethren. In the midst of the 
congregation I will praise thee." This includes verse 12. 
We quote yet from Rolherham : "For it was becoming in 
' him for the sake of whom are the all things, and through 
means of whom are the all things, when many sous unto 
glory he would lead, that this princely leader of their sal- 
vation, he should through sufferings make complete. For 
both he who sanctifies and they who are being sanctified 
are all of one, for which cause he is not ashamed to call 
them brethren, saying: I will declare thy name unto my 
brethren, amidst an assembly will I sing praises unto thee." 
The idea is this: Christ, becoming a complete Savior 



186 THE CLEANSIXG OF THE SANCTUARY. 

through his suffering and death, now leads the sons of God 
into glory, which is explained as the sanctified state. And 
there in the midst of his church or assembly he praises God 
the Father, and recognizes the redeemed as his brothers; 
and as we shall see elsewhere, they are kings and priests 
with him in one royal priesthood. Thus saith the Lord : ' ' The 
glory which thou gavest me I have given them; that they 
may be one, even as we are one." John 17: 22. By the 
effects of his glory and that of sanctification, it can readily 
be seen they are identical. Both produce perfect oneness. 
This state we have seen was typified by the holiest place of 
the temple. Therefore Christ leads his disciples into the 

most holy of his true sanctuary, which is the substance of 
the Mosaic shadow. 

^^ Which hope we have as an anchor of the soul, both 

sure and steadfast, and which entereth into that within the 
vail; whither the forerunner is for us entered, even Jesus 
made an high priest forever after the order of Melchise- 
dec. ' ' Heb. 6 : 19, 20. The hope we have by believing on the 
Lord Jesus Christ, ^^ entereth "—a present fact in those 
who have fied for refuge to the same— ^'entereth into that 
within the vail; whither the forerunner [the captain or 
leader of our salvation] is for us entered, even Jesus made 
an high priest. ' ' He entered through suffering, and his en- 
trance makes, or ranks him a high priest; and into this 
most sacred place the hope we have in him admits us. 
First, we possess the hope ; second, enter into that within the 
vail. This agrees with the testimony of John, the beloved 
disciple, who says : ' ' Every man that hath this hope in him 
purifieth himself even as he is pure." 1 John 3:-3. Enter 
into his own moral condition. First, the hope, then go on to 
perfect purity, or enter into that within the vail. The lan- 
guage not only positively proves that Christ has already 



THE NEW COVENANT SANCTUAKY. 187 

entered once for all into the most holy of his sanctuary, but 
that his sanctified believers have also followed him into the 
same inner temple; therefore it refutes both the time cal- 
culation of Adventism and their location of the present 
sanctuary of the Lord. 

But we will listen to one more testimony from this pro- 
found treatise on perfected holiness. Heb. 10 : 14—' ' For by 
one offering he hath perfected forever them that are sancti- 
fied." The next verses affirm that that experience is 
here and now attained and witnessed to by the Holy Spirit, 
who also writes the new covenant laws in our hearts and 
minds, in view of which provisions of divine grace the 
writer extends the following invitation to those converted 
Hebrews : 

''But this man, after he had offered one sacrifice for sins 

forever, sat down on the right hand of God; from hence- 
forth expecting till his enemies be made his footstool. For 
by one offering he hath perfected forever them that are 
sanctified. Whereof the Holy Ghost also is a witness to us : 
for after tliat he had said before, This is the covenant that 
I will make with them after those days, saith the Lord, I 
will put my laws into their hearts, and in their minds will 
I write them ; and their sins and iniquities will I remember 
no more. Now where remission of these is, there is no 
more offering for sin. Having therefore, brethren, boldness 
to enter into the holiest by the blood of Jesus.'' Heb. 10:12- 
19. 

The Lord Jesus being now our high ^Driest over his sanc- 
tuary, which is the "house of God," and having "entered 
in once for all into the holy place," and "consecrated this 
way for us," we also have "boldness to enter into the holiest 
by the blood of Jesus." Therefore, says the apostle, "Let 
us draw near with a true heart. ' ' To say the least, this Ian- 



188 THE CLEANSING OF THE SANCTUARY. 

guage positively proves that the sanctuary of this dispensa- 
tion is not up in heaven. Yea, and it also proves that Christ 
entered to consecrate a way for our entrance, and through 
the cleansing blood, we actually have boldness to enter the 
holiest. And, in all love and meekness, we testify that the 
high priest of our profession, the Lord Jesus, has actu- 
ally taken us into ' ' his rest, " " in the secret of his pavilion. ' ' 

Amen. 

But do we have a part in the priestly services of this spir- 
itual temple ! Yes, such is indeed the high calling of all the 
saints of the Most High God on earth. ^'Ye also, as lively 
stones, are built up a spiritual house, an holy priesthood, to 
offer up spiritual sacrifices, acceptable to God by Jesus 
Christ. ' ' 1 Pet. 2:5. " But ye are a chosen generation, a 
royal priesthood, an holy nation, a peculiar people; that 
ye should shew forth the praises of him who hath called 
you out of darkness into his marvelous light. ' ' 1 Pet. 2 : 9. 

In the first of these texts we sustain two relations to 
the sanctuary of the Lord Jesus. We, as lively stones, are 
the material composing the house, and also the holy priest- 
hood that officiate therein. In the second text we are de- 
clared to be '^a royal priesthood''; that is, a priesthood of 
kings; or as translated by Rotherliam, "Ye are a chosen 
race, a kingly priesthood, an holy nation, a people for an 
acquisition, to the end that the excellencies ye may tell 
forth of him who out of darkness called you into his->niar- 
velous light. ' ' As Christ was typified by the high priest of 
the law, the priesthood associated with him also had their 
type in the legal priesthood. As that typical priesthood 
was inseparable from the temple, the royal priesthood must, 
according to the figure, also have a temple for divine service. 
And how could God's people be "an holy priesthood, to 
offer up spiritual s^acrifices acceptable to God by Jesus 



THE NEW COVENANT SANCTUAKY. 189 

Chrisf here on earth, if the only sanctuary, or temple of 
priestly service were in heaven? Here is positive evidence 
that the temple of God is on earth and is the chnrch. ' ' Upon 
this rock," said Jesns, ''I will build my church;" and the 
apostle Paul testified that "ye are God's building;" "Ye 
also are builded together for a habitation of God." The 
testimony of inspiration is the same in Peter. The Em- 
phatic Diaglott, Eotherham, and Dean Alford translate, 
"A spiritual house for a holy priesthood." That would re- 
duce the sense to the single idea that the church is a spirit- 
ual house built for a holy priesthood, and would not des- 
ignate who the priesthood are. But with that rendering it 
would still be plain, since the ninth verse positively points 
out the church as being the priesthood. But the Greek text 
does not warrant the insertion of the word "for." And 
the direct from the Greek text in the Emphatic Biaglott is, 
"A house spiritual, a priesthood holy." Wakefield trans- 
lates as follows: "Ye also, as lively stones being built up, 
are a spiritual temple, and an holy priesthood to offer up 
spiritual sacrifices," etc. 

In any, and in all translations, 1 Peter 2 : 5, 9 establish 
beyond the shadow of a doubt the fact that God's church 
is both his sanctuary in this dispensation, and in connection 
with Christ our high priest, constitutes his present priest- 
hood. "Eoyal priesthood" is an order of priests who are 
also kings; and such, indeed, are the saints of God. John 
to the seven churches which are in Asia, writes : ' ' Unto him 
that loved us, and washed us from our sins in his own blood, 
and hath made us kings and priests unto God and his 
Father; to him be glory and dominion forever and ever. 
Amen. ' ' Rev. 1:5, 6. So the church of the first-bom have 
not taken this honor upon themselves to be priests : but he 
that haa washed us in his own blood has made us "kings 



190 THE CLEAXSIXG OF THE SAXCTUAEY. 

and priests unto God." And observe John spoke not this of 
people in heaven, nor yet of a millennial age to come on 
earth ; bnt he testiiied that Christ had washed ns in his own 
blood, and made us— namely himself and the church of 
God in Asia— ''kings and priests unto God." Amen. We 
joyfully join with the Eevelator in tlie same testimony, and 
in ascribing to him who washed us, ''Glory and dominion 
forever and ever. ' ' 

In Eevelation, chapter 5, the great plan of salvation is 
presented as a book sealed with seven seals. At first "no 
man in heaven, nor in earth, neither under the earth, was 
able to open the book, neither to look thereon." ver. 3. Be- 
cause of this John wept. ' ' But one of the elders saith unto 
me. Weep not: behold, the Lion of the tribe of Juda, the 
Boot of David, hath prevailed to open the book, and to loose 
the seven seals thereof." ver. 5. Then he beheld a "Lamb as 
it had been slain, " " and he came and took the book, " " and 
they sung a new song, saying. Thou art worthy to take 
the book, and to open the seals thereof: for thou wast 
slain, and hast redeemed us to God by thy blood out of 
every kindred, and tongue, and people, and nation; and 
hast made us unto our God kings and priests : and we shall 
reign on the earth." Eev. 5 : 9, 10. 

Here is the new song of redemption just breaking forth 
upon the earth ; and in the very first outburst of praises to 
God, after men experienced the fact that they were returned 
to God by the blood of the Lamb, they confessed that they 
had been made kings and priests, and that they should reign 
on the earth. It can not be denied that this exalted privi- 
lege is here described as having been attained at the very 
opening of the plan of salvation, and not after the present 
dispensation shall have ended in a thousand years' literal 
reign of Christ, as some blind guides imagine. The asser- 



THE NEW COVENANT SANCTUARY. 191 

tion that such as are washed in the blood of Christ have 
become kings and priests unto God is the same in import as 
that of Peter, "A royal priesthood," a kingly priesthood. 

This spiritual priesthood was clearly predicted in Old Tes- 
tament prophecy. Isaiah 61 begins with these words, ' ' The 
Spirit of the Lord Grod is upon me, because the Lord hath 
anointed me to preach good tidings unto the meek," etc. 
These words, Christ said, were fulfilled in his ministr>\ 
Luke 4 : 18-21. ' ' To appoint unto them that mourn in Zion, 
to give unto them beauty for ashes. . . . And they shall build 
the old wastes, . . . and strangers shall stand and feed 
your flocks, . . . but ye shall be named the Priests of the 
Lord: men shall call you the Ministers of our God: ye shall 
eat the riches of the Gentiles, and in their glory shall ye 
boast yourselves. ' ' Isa. 61 : 3-6. Who can reconcile this 
with the Advent theory of no sanctuary on earth since 
A. D. 70 ? No priest in this dispensation but Christ, and he 
only officiating in heaven! The above priesthood is clearly 
pointed out as the ministers of the gospel of Christ after he 
came and opened the kingdom of heaven to the Gentiles. So 
one great office of the priests of this dispensation is to 
^ ' stand and feed the flocks ' ' of the Lord. 

But the Levitical shadow of the new covenant priesthood 
would require a sanctuary for the place of their service. 
This we have seen; Jesus built the ^' house of God, which is 
the church of the living God." The .figure also demands 
that sacrifices be offered in it, and Jesus our great high 
priest did so, finally offering his own body. But if the 
priesthood of this dispensation includes those washed in 
the blood of Christ, they, too, must have somewhat to offer ; 
and so they do. Having washed themselves in the ''bath of 
regeneration," as the priests of the law were required to 
wash before entering the temple, they enter the temple of 



192 THE CLEANSING OF THE SANCTUAEY. 

God and are ready to serve as priests of God. What was, and 
still is, the first offerings required! Ans.— The ''fruits meet 
for repentance" (Mat. 3:8); the fruits of a new life in 
Christ (John 15:2), or, ''The first-fruits of the Spirit." 
Rom. 8 : 23. This is to be promptly followed by the entire, 
and once for all, offering of self unto God for the fire of 
entire sanctification. Jesus himself said unto such as had 
followed him in the regeneration, "Ever^^ one shall be 
salted with fire, and every sacrifice shall be salted with 
salt. " Mark 9 : 49. And that his disciples and all men might 
know that he was referring to an experience that awaited 
them, and all who believe upon him to this day, he said in 
verse 50, "Have salt in yourselves, and have peace one 
with another." This proves that they were yet to make a 
sacrificial oifering of themselves wholly to God, and 
in so doing be salted with the fire of the Holy Spirit. 
This same fire was promised to the believers in con- 
nection with the baptism of the Holy Spirit. See Mat. 3 : 11 ; 
Luke 3 : 16. Fire and salt are two potent figures of the Holy 
Spirit. The former represents his purging, purifying power, 
the second his preserv^ing virtue. From the lips of Christ 
we learn what was intended by the imperative command in 
Leviticus 2 : 13 as follows : "And every oblation of thy meat 
offering shalt thou season with salt ; neither shalt thou suf- 
fer the salt of the covenant of thy God to be lacking from 
thy meat offering: with all thine offerings thou shalt offer 
salt." Also Numbers 18:19: "All the heave offerings of 
the holy things, which the children of Israel offer unto 
the Lord, have I given thee, and thy sons and thy daughters 
with thee, by a statute forever : it is a covenant of salt for- 
ever before the Lord unto thee and to thy seed with thee." 
While all the sacrifices of the law pointed to Christ, many 
of them also teach the offerings we are required to make 



THE NEW COVENANT SANCTUAKY. 193 

to God. All the ''offerings of the holy things" were to 
be salted. ''I beseech you therefore, brethren, by the mer- 
cies of God, that ye present your bodies a living sacrifice, 
holy, acceptable unto God, which is your reasonable ser- 
vice." Eom. 12:1. The meat offering was "holy," being 
a lamb or calf without blemish, as required by the law. 
The justified child of God is also holy in this respect that 
he stands clear by the law of God, having had all his sins 
remitted. 

''Neither shalt thou suffer the salt of the covenant of 
thy God to be lacking," says the law of shadows. "Every 
one shall be salted with fire, and every sacrifice shall be 
salted with salt ; ' ' and, ' ' Have salt in yourselves, ' ' says the 
law of Christ, in whom we have the substance of all shad- 
ows. Col. 2 : 17. No doubt the salt prescribed by law was 
called the "salt of the covenant," because it will be seen 
in Hebrews 10 : 14-16 that when the Lord perfects us in 
entire sanctification, the Holy Spirit, who is both the fire 
and salt in the sanctuary of the Lord Jesus, writes the laws 
of the new covenant in our hearts and minds. This is the 
real ' ' covenant of salt forever. " " With all thine offerings 
thou shalt offer salt." What a beautiful figure of this fact 
that all our services to God, all our offerings of thanks, 
and sacrifices of praise, must be in the inspiration of the 
Holy Spirit. Amen. 

Having seen that both Christ and the inspired apostle 
demanded a sacrificial offering of ourselves, holy, acceptable 
unto God in order to our entire sanctification, let us see 
what other "spiritual sacrifices" we offer to God in the 
"spiritual house" of his present temple. For instead of 
a "literal structure" in heaven, as taught in the fables of 
Adventism, the sanctuary of God is composed of his saints, 
"as lively stones, built up a spiritual house, a holy priest- 

i3 



194 



TEH CI-ZAXSI>' 



hood, to offer np spiritual sacTidies. : : r :-\ble to Grod by 
Jesns ChiisL" 

Let Tis inquire what offerings now antitype Hie incenae 
offered at flie golden altar, ^e find the idea of acceptable 
prayer to God associated with those sweet incense odors. 
Hence said David, 'Lr: ny prayer be Sr: :::t_ be- 
fore Uiee as incense: and tlr - ::i:ig np of my hands as liie 
evening sacrifice." Psa. 141 :i:. This clearly shows Ihat 
onr prayers ascend ont of a pure heart t : 'I^ri from his 
temple whidi is ''^a house of prayer," as : :r ired by the 
odors that arose from flie tabernacle •: f :lie zi s: covenant. 
Blending tiie type of antitype, ^r are :: i. 'Tie ^z:\e 
multitude of tiie people weir - : —" ^ — :: : :- :_e rl^ie 
of incense." and to Zacha: - _ z: i 1 : r ^— e: in- 
cense, '^tiiere appearel a:i angel :f r2ie Lord." Like 1: 10, 
11. 

'^And another angel came and stood at the altar, having 
a golden censer: and there was given unto h: 



!-•-¥-»-» tm-ri .-.1 



cense, that he should offer it with the prayer? : 1 
saints upon the golden altar which was before the throne." 
Rev. 8 : 3. Here again prayer and incense are mingled to- 
getiier, and in Revelation 5:S, the "golden vials full of 
odors, which are the prayers of saints," showing their 
typical relation. This is a plain statement, but i: is not 
enough to offer the incense of prayer. ^^Xot every one that 
saitii unto me. Lord, Lord, shall enter into the kingdom." 
Here are three Mnds of offerings predicted; namely, gold, 
incense, and praise. ''^They shall bring gold and incense, 
and they shall show forth the praises ci :_e L : : :L " ' Isa- 60: 
6. Incense is sweet, hut the priests of God can not hve on 
it. Some more substantial offerings are needed along with 
your incense of prayer. "'They shall bring gold and in- 
cense." If you hoard up and lavish ui>on self the former. 



THE NEW COVENANT SANCTUARY. 195 

you will hear him saying, Presume not to offer to God 
the latter, or, ''Bring no more vain oblations; incense is an 
abomination unto me. ' ' Isa. 1 : 13. As God gets his people 
threshed and separated out from the chaff and straw of 
Babylon he says, "I will consecrate their gain unto the 
Lord, and their substance unto the Lord of the whole 
earth." Micah 4:13. Have you allowed the Lord to do 
this with your substance and gain? If not: we fear that 
you are not yet fully threshed and winnowed out for him. 

"And Aaron shall burn thereon sweet incense every 
morning : when he dresseth the lamps, he shall burn incense 
upon it. And when Aaron lighteth the lamps at even, he 
shall bum incense upon it, a perpetual incense before the 
Lord throughout your generations. ' ' Ex. 30 : 7, 8. "When 
he dressed the lamps in the morning and when he lit the 
lamps in the evening, he must burn sweet incense. Just so 
our morning and evening devotions are very essentially 
connected with the .keeping of our lamps trimmed and burn- 
ing. It is very probable the morning incense continued to 
send up its odors until it was rekindled in the evening: 
hence it was ' ' a perpetual incense before the Lord. ' ' How 
beautifully this agrees with the law of the present sanctu- 
ary, that we should be "praying always with all prayer 
and supplication in the Spirit" (Eph. 6: 18) ; "Pray with- 
out ceasing. ' ' 1 Thes. 5 : 17. 

The incense odors were produced by means of fire and 
sweet spices. The fire denotes the Holy Spirit. "I will 
pray in the Spirit." "We know not what things to pray 
for as we ought, but the Spirit helpeth our infirmities." 
Just as essential as fire was to send up incense unto the 
Lord, so is the Spirit of God to indite and give wings to our 
prayers. The spices may represent both our desires and 
the promises of God. Where tliose two blond together 



196 THE CLEANSING OF THE SANCTUAKY. 

there only wants the Spirit's fire to kindle desire into 
prayer that will arise as incense to God. 

What a striking and glorious figure the first coming of 
this fire upon the altar of God was of the outpouring of 
the Hol}^ Spirit. For it was not a common fire kindled 
with earthly combustibles. But when the tabernacle was 
finished, and the first sacrifice laid upon its altar, we are 
told, ''There came a fire out from before the Lord, and 
consumed upon the altar the burnt offering and the fat: 
which when all the people saw, they shouted and fell on 
their faces.'' Lev. 9: 24. So likewise when the temple was 
reared, and took the place of that temporary sanctuary of 
the wilderness, and Solomon had finished his earnest 
dedicatory prayer, and the first sacrifice was already 
placed upon the altar of burnt offerings, behold, ''When 
Solomon had made an end of praying, the fire came down 
from heaven, and consumed the burnt offering, and the 
sacrifices; and the glory of the Lord filled the house." 2 
Chr. 7: 1. "And when all the children of Israel saw how 
the fire came down, and the glory of the Lord upon the 
house, they bowed themselves with their faces to the 
ground upon the pavement, and worshiped, and praised 
the Lord, saying, For he is good; for his mercy endureth 
forever." ver. 3. 

Can any one place this scene by the side of that described 
in Acts second chapter, and fail to see their agreement as 
type and antit^^De? First, Solomon was, in his erections of 
the temple, a type of Christ, who built the church. Second, 
when he finished his prayer the fire came from heaven. 
So Christ said, "I will pray the Father and he shall give 
you another Comforter, that he may abide with you forever: 
even the Spirit of truth." John 14: 16, 17. Third, the sac- 
rifices were all placed on the altar, before the fire came, and 



THE NEW COVENANT SANCTUARY. 197 

in the ' ' spiritual house ' ' there were about one hundred and 
twenty sacrifices all waiting to be ''salted with fire," ac- 
cording to the promise of their Lord. Fourth, Solomon 
had finished the temple, and Jesus, too, had called his 
ecclesia out of the world, gave them his perfect law, and 
upon the cross said, "It is finished." Fifth, when the 
fire came and burned the sacrifice, ''the glory of the Lord 
filled the house." Jesus also prayed for the church, 
saying: "The glory which thou gavest me, I have given 
them. ' ' And when the Holy Spirit came as a mighty rush- 
ing wind, his sanctifying glory "filled all the house where 
they were sitting." Sixth, we understand that when that 
fire camxc from heaven, it rested constantly upon the two 
altars of the temple. The first to consume the burnt offer- 
ings, the second to burn incense. And thank God, the 
' ' Comforter, ' ' whom Jesus sent, he said, was to ' ' abide with 
you forever. ' ' And the seventh and final point of analogy 
we may here mention is this : that all sacrifices were to be 
offered to God by means of that fire from heaven: and so 
it is in the kingdom of heaven. He that worships God 
"must worship him m spirit and in truth." No other fire 
was allowed in the temple, but the heavenly; so no other 
spirit must inspire our devotions to God, but that heavenly 
flame of love that Jesus sheds abroad in our hearts by the 
Holy Spirit. 

"Ye shall offer no strange incense thereon." Ex. 30:9. 
"And Nadab and Abihu, the sons of Aaron, took either of 
them his censer, and put fire therein, and put incense there- 
on, and offered strange fire before the Lord, which he com- 
manded them not. And there went out fire from the Lord, 
and devoured tliem, and they died before the Lord." Lev. 
10 : 1, 2. The ' ' strange incense, ' ' we see was caused by 
"strange fire." This represents prayer or praise that is 



198 THE CLEANSING OF THE SANCTUARY. 

moved by some other spirit than that of the time fire of 
God, the Holy Spirit; some unseemly devotion arises from 
the spices of unholy desire, and the wild-fire of will-worship, 
self-rigiiteousness, or fanaticism. Upon all who are led of 
Satan to thus offer wild incense by means of wild-fire, the 
true fire of God goes forth and devours them. Then let us 
be honest in the sight of God, and guard against every 
hypocritical prayer, and every worked-up shout of empty 
praise ; for, ' ' God knoweth all hearts and understandeth the 
imagination of the thoughts." Only fire that comes down 
from heaven can burn the incense of prayer and praise that 
will ascend to heaven. 

^ ' But I have all, and abound : I am full, having received 
of Epaphroditus the things which were sent from you, an 
odor of a sweet smell, a sacrifice acceptable, well-pleasing to 
God. ' ' Phil. 4 : 18. Here we find the offering of our means 
on the altar of his cause, is even compared with the de- 
lightful odors that arose from the altar of incense and filled 
the temple. Truly with such sacrifices God is well pleased. 
They shall bring gold and incense, and they shall show forth 
the praise of '^the Lord. '^ Our means, our prayers, and 
our praises must all be otfered to God together to be ac- 
ceptable. If in a covetous heart the former is with- 
held, from the lips of such the incense of prayer and praise, 
instead of a sweet odor become a stench in the nostrils of 
God. Hence we read: ^'By him therefore let us otfer the 
sacrifice of praise to God continually, that is, the fruit of 
our lips giving thanks to his name. But to do good and to 
communicate forget not : for with such sacrifices God is well 
pleased. ' ' Heb. 13 : 15, 16. All the offerings of the first 
temple were real financial sacrifices. The tenth of all their 
increase, the choicest of all their herds, and the fatted 
calves of their stalls, with the finest of the wheat, the law 



THE NEW COVENANT SANCTUARY. 199 

of that first covenant exacted all the year round. Com- 
pared with the grace and glory that has come to ns through 
the sacrifice of our Great Passover, and the '^more excellent 
ministry" of our High Priest, the returns for all the ex- 
penses of that burdensome law are as nothing; and 
yet our service to God is almost an expenseless thing 
as compared with theirs. Instead of many burnt offer- 
ings of sheep and oxen, ' ' we render the calves of our lips. ' ' 
Hos. 14 : 2. Instead of a literal temple adorned with the 
accumulated gold of a nation, we worship God in a ^^spirit- 
ual house," adorned with the beauty of holiness, and set 
with the precious jewels of Heaven's graces. Instead of 
every male member being compelled to go up to old Jerusa- 
lem three times a year, we find the new Jerusalem in every 
clime. God himself is to our soul ^^as a little sanctu- 
ary" in every country (Eze. 11:16); and there can we 
*^ worship him in spirit and in tnith." 

In fact, the law of Moses bound many grievous burdens, 
and was a ''yoke which our fathers could not bear"; but 
Jesus says, ''My yoke is easy and my burden is light." 
"His commandments are not grievous," but all his law 
is liberty. Behold the blessedness of his service, and yet how 
cheap when compared with the law which Christ nailed 
to the cross, and took away. No tithing, no toll, tribute, 
or tax is laid upon us. But he that has given his own 
Son, and with him freely all things, simply says, "Give as 
you purpose in your own heart."^' Though the earth is mine 
and the fulness thereof, I will not exact of thee, but "the 
Lord loveth a cheerful giver." "And he that soweth 
bountifully shall also reap bountifully." Shall we who 
have received this great salvation without money and with- 
out price, bring no fruit of the land as a thank offering unto 
the Lord? To him that asks so little, shall wicked ingrati- 



200 THE CLEANSING OF THE SANCTUARY. 

tude give nothing? If the royal priests ''have sown unto 
you spiritual things, is it a great thing if we shall reap 
your carnal things?'^ ''Do ye not know that they which 
minister about holy things live of the things of the temple 1 
and they which wait at the altar are partakers with the 
altar f*' Thus were the priests of the law fed from things 
offered by the people on the altar. But have we no altar! 
Yea, ' ' We have an altar, whereof they have no right to eat 
which ser^^e the tabernacle.^' Heb. 13: 15. Therefore from 
the above cited shadow, i. e., ' ' They which wait at the altar 
are partakers with the altar," he passes to the substance 
in the next verse, and says: "Even so hath the Lord or- 
dained, that they which preach the gospel should live of 
the gospel. ' ' 1 Cor. 9 : 11. So we have under the new 
covenant a sanctuary of living stones, a high priest made 
*^ after the power of an endless life," a "royal priest- 
hood," altar, and sacrifices, all complete in Christ and his 
holy church on earth. 

These "spiritual sacrifices" are often spoken of in the 
Psalms of David and in the prophets in such language as 
the following : ' ' The sacrifices of God are a broken spirit : 
a broken and a contrite heart, God, thou wilt not de- 
spise,'' Psa. 51: 17. "Oifer the sacrifices of righteousness, 
and put your trust in the Lord. ' ' Psa. 1:5. "Oh that men 
would praise the Lord for his goodness, and for his won- 
derful works to the children of men! And let them sacri- 
fice the sacrifices of thanksgiving, and declare his works 
with rejoicing." Psa. 107: 21, 22. "I will offer to thee the 
sacrifice of thanksgiving, and will call upon the name of 
the Lord." Psa. 116:17. "Therefore will I offer in this 
tabernacle sacrifices of joy." Psa. 27: 6. 

This must be prophetic of the royal priests of this dis- 
pensation, for David had no right to enter, mitch less offer 



THE NEW COVENANT SANCTUAKY. 201 

sacrifices in the ''worldly sanctuary" that has, with its 
covenant, passed away. And in prediction of the very work 
that is going on at this time, the gathering of all God's 
elect into the ' ' one body ' ' and original fold of Christ, call- 
ing all nations into the valley of judgment, where he sits 
to judge the heathen (Gentiles) round about (Joel 3 and 
Mat. 24: 31-33)— in prediction, we say, of this present work, 
David utters the following words : ^ " The mighty God, even 
the Lord, hath spoken, and called the earth from the rising 
of the sun unto the going down thereof. Out of Zion, the 
perfection of beauty, God hath sliined. Our God shall come, 
and shall not keep silence: a fire shall devour before him, 
and it shall be very tempestuous round about him. He shall 
call to the heavens from above, and to the earth, that he 
may judge his people. Gather my saints together unto me ; 
those that have made a covenant with me by sacrifice." 
Psa. 50 : 1-5. Three things are prominent in this picture. 
"Out of Zion [God's church J, the perfection of beauty, God 
hath shined." God gets a perfect remnant to shine out of, 
then judgment goes forth to all that profess to be his people 
in all the earth, even ''from the rising of the sun unto the 
going down thereof." And the same angels that fly in the 
midst of heaven, having the everlasting gospel to preach 
to them that dwell on the earth, and to every nation, peo- 
ple and tongTie, while judging everything out of harmony 
with God, gather together unto him all his true saints that 
have made a covenant with him by sacrifice ; having rendered 
their bodies a living sacrifice, holy, acceptable unto God, 
they are gathered unto him in these last days, ready for 
his coming. 

So then we have found a sanctuary, priesthood, and sac- 
rifices continuing under the new covenant. But these all 
imply one altar. Have we that also! Yea, "We have an 




202 THE CLEAXSIXG OF THE SANCTUARY. 

altar, Trliereof tliey have no right to eat which sen^e the 
tabernacle. ' ' Heb. 13 : 10. AVhat our altar is is clearly 
shown in the verses that follow. Christ is set forth as our 
great expiating sacrifice, and also our sanctifying altar. 
''Let us go forth, therefore, unto him without the camp, 
bearing his reproach." ver. 13. As he was crucified with- 
out the camp of formal religion, so, if we would render our 
bodies a lining sacrifice to Ood, and be crucified with him, 
we must likewise withdraw ourselves from all the world. 
We must go forth unto him our altar, and there be offered 
up to God. ''By him, therefore, let us offer the sacrifice 
of praise to God continually, that is, the fruit of our lips." 
ver. 15. As the legal offerings were only sanctified by 
the altar upon which they were offered to God, so it is by 
Christ that our soul and body are sanctified, and our sac- 
rifice of praise acceptable unto God. He is our altar, hence 
also it is definitely stated that we are ' ' an holy priesthood, 
to otfer up spiritual sacrifices, acceptable to God by Jesus 
Christ." As the ancient priests lived of the offerings of 
the altar, so, thanks be to our heavenly Father, we all be- 
ing holy priests have an altar from which we obtain all 
things for soul and body. 

"In that day shall there be an altar to the Lord in the 
midst of the land of Eg^'pt, and a pillar at the border there- 
of to the Lord. And it shall be for a sigTi and for a witness 
unto the Lord of hosts in the land of Egypt: for they shall 
cry unto the Lord because of the oppressors, and he shall 
send them a savior, and a great one, and he shall deliver 
them. ' ' Isa. 19 : 19, 20. This altar can only mean Christ. 
It was predicted as something then in the future, hence not 
that of the temple, which was then in existence, and located 
only at Jerusalem. AYith this altar prophecy associates "a 
pillar at the border thereof to the Lord. ' ' It would appear 



THE NEW COVENANT SANCTUAEY. 203 

that the apostle had reference to this very prediction when 
he called ''the church of the living God the pillar and the 
ground of the truth." Here is the temple in which stands 
onr altar of sacrifice and sweet incense. "An altar to the 
Lord," and "a pillar to the Lord," is none other than "the 
Lord's Christ" and his church. "And it shall be a sign 
and for a witness unto the Lord." Whether this relates 
to the altar or to the pillar, the language does not certainly 
determine, but Christ is "for a sign which shall be spoken 
against" (Luke 2:34), and he is also the "faithful wit- 
ness"; and so is the church God's witness to the ends of 
the earth. This altar is clearly located under the present 
dispensation of grace by the announcement connected 
therewith, that "he will send them a savior, and a great 
one, and he shall deliver them." This can be none other 
than the "Mighty to save." It is a fact clearly seen in 
Scripture that Egypt, as well as Canaan, and the wilderness, 
has a spiritual significance. It denotes the sinner's state. 
So just where Egypt ends God's church is entered; hence, 
tlie "pillar is at the border thereof." But if Egypt be 
taken literally, the great savior is sent to it as much as to 
any other nation, and in it did the apostles publish the 
great salvation, so fulfilling the prediction. 

Much of the 56th chapter of Isaiali relates to Christ and 
his salvation, and the present dispensation of grace. ' ' Thus 
saith the Lord, Keep ye judgment, and do justice: for my 
salvation is near to come, and my righteousness to be re- 
vealed." ver. 1. "Even unto them will I give in mine 
house and within my walls a place and a name better than 
of sons and daughters: I will give them an everlasting 
name, that shall not be cut off. Also the sons of the 
stranger, that join themselves to the Lord, to serve him, and 
to love the name of the Ijord, to be his servants, every one 



204 THE CLEANSING OF THE SANCTUARY. 

that keepetli the sabbath from polluting it, and taketh hold 
of my covenant; even them will I bring to my holy moun- 
tain, and make them joyful in my house of prayer: their 
burnt offerings and their sacrifices shall be accepted upon 
mine altar; for mine house shall be called an house of 
prayer for all people. ' ' ver. 5-7. 

Under the law only the priests had liberty to enter God's 
temple, but into the house of God theie is access for all 
who take hold of his covenant. Under the old covenant only 
the tribe that God chose were permitted to enter and serve 
as priests in his temple. But now "an open door is set 
before ' ' all that ' ' choose the things that please me. ' ' ver. 4. 
''Even unto them will I give in mine house and within my 
walls a place and a name better than of sons and daugh- 
ters," "an everlasting name." The name of sons and 
daughters, our present privilege, exceeds the highest favor 
under the law; but the Lord confers a name better still. 
What is it ? Undoubtedly it refers to the name that express- 
es that higher and most glorious relation, yea more, even 
the "bride the Lamb's wife." Though Christ called the 
temple a "house of prayer for all nations," the descriptions 
agree still more fully with his church, the antitype of the 
temple. Of those that the Lord brings to his holy 
mountain, and makes joyful in his spiritual house of prayer, 
he says: "Their burnt offerings [devotions offered by the 
fire of the Holy Spirit] and their sacrifices shall be accepted 
on my altar." Thus the bride of Christ, and holy priest- 
hood, have in God's house, an altar in this dispensation. 
In fact, this is clearly implied in all those scriptures that 
teach we are a holy priesthood, and do offer to God spiritual 
sacrifices; and this altar is Christ. Did Christ then offer 
sacrifices to the Father upon himself as the altar? Yes; 
his sacrifice of prayers, and tears, and his own body, were 



THE NEW COVENANT SANCTUARY. 205 

all accepted upon the merits of Ms own spotless righteous- 
ness. But our devotions are only offered in his name, sanc- 
tified in his blood, and accepted upon the altar of his 
righteousness. 

As the typical altar of the law was ''sanctified," and 
hence was ''an altar most holy" (Ex. 29 : 37), so was Christ, 
the antitype, who is our altar, also sanctified with his own 
blood. Heb. 10 : 29. After the legal altar was sanctified it 
was announced that "whatsoever toucheth the altar shall be 
holy. ' ' Ex. 29 : 37. What but Jesus, the uttermost Savior, 
could be the antitype of such an altar! Who but he can 
make us holy? Hence after announcing that "we have an 
altar" (Heb. 13:10), our attention is called to the place 
where the bodies of the beasts were "burned without the 
camp," "whose blood is brought into the sanctuary by the 
high priests" (ver. 11), which is a striking figure of Christ, 
crucified without the city; but his blood enters and conse- 
crates for us a new and living way into the holiest of all. 
And his body having been offered for us, he becomes an 
altar of merit upon which we may offer ourselves to God 
and be wholly sanctified. "Wherefore Jesus also [like the 
beasts that were burned outside the camp] that he might 
sanctify the people with his own blood, suffered without 
the camp." ver. 12. 

Who can fail to trace the typical relation between the 
sanctified altar of the worldly sanctuary and Christ? It was 
an altar ' ' most holy " ; so is Christ. It ' ' sanctified the gift" ; 
so does Christ sanctify wholly all who present themselves 
to God a living sacrifice upon the merits of his blood and 
righteousness. He is to us the brazen altar, where his 
"power on earth to forgive sins" admits us into his sanctu- 
ary; and he is our golden altar, where, with the incense of 
praise, we render our bodies a living sacrifice, and the 



206 THE CLEAXSIXG OF THE SAXCTUARY. 

second application of the blood purifies our nature and pass- 
es us unto that within the second vail. And, behold, he 
is our mercy seat, where we enter the perfect rest under the 
shadow of the Almighty. 

But can we actually prove this? Thank God, the Word 
makes it very clear. In 1 John 2 : 2 and 4 : 10 and Romans 
3 : 25, Christ is set forth as '^the propitiation for our sins.'' 
Now the original word for propitiation is liilasmos, that 
which appeases and expiates. The same word is trans- 
lated ''mercy seaf in Hebrews 9:5: ''And over it the 
cherubims of glory shadowing the mercy seat" —liilastesios. 
The use of the word here shows it to be the mercy seat, 
and yet in other places it is rendered "propitiation," and 
applied to Christ. T\liat a beautiful picture the two altars 
and the sacred rest beneath the outstretched wings of the 
golden cherubims present of our adorable Savior, who par- 
dons, cleanses, and then takes us into his own sweet rest, in 
the holiest of his beautiful sanctuary. Oh, the inexpressible 
bliss and glory of this inner sanctuary, where all sin is dead, 
and we are hid with Christ in God ! This is that which was 
spoken of by the month of the prophet: "In that day shall 
this song be sung in the land of Judah: We have a strong 
city; salvation will God appoint for walls and bulwarks. 
Open ye the gates, that the righteous nation which keepeth 
the truth may enter in. Thou wilt keep him in perfect peace, 
whose mind is stayed on thee: because he trusteth in thee." 
Isa. 26:1-3. That day has come; and that city is God's 
church. Salvation is her walls; and in her the righteous 
nations, the jtistified who keep the truth, have an inner gate 
opened to their soul through the second vail, into that most 
holy rest, here called ' ' perfect peace, ' ' where they are stayed 
on Christ, their mercy seat, by a living tnist in him. In the 
margin this 23erfect peace is rendered, "Peace, peace. 



J9 



THE NEW COVENANT SANCTUAKY. 207 

Entering the first gate of the holy place they obtain ''peace 
with God." But entering the second gate they obtain in 
addition ''the peace of God." "Peace, peace," oh, how 
sacred! Peace, in its second and full degree, within the 
second vail. 

Christ entered the most holy of his sanctuary when he 
shed his blood and laid down his life for the world. But he 
entered not to abide there alone. His blood consecrated the 
way for us to follow him into that inner abode of the Most 
High. The question then arises, 

WHEN WAS THE WAY INTO THE HOLIEST MADE KNOWN TO 
TH:E CHURCH ! 

Here is the answer: "The Holy Ghost this signifying, 
that the way into the holiest of all was not yet made mani- 
fest, while as the first tabernacle was yet standing." Heb. 
9:8. 

It was thus rendered by A. Layman : ' ' The Holy Spirit 
thus signifying to us that the way into the most holy place 
is not yet laid open, while the first tabernacle still sub- 
sisted. ' ^ 

"The Holy Spirit signifying this, that the way into the 
most holy place is not yet laid open while the first tabernacle 
yet standeth. "--Wakefield. 

' ' The Holy Spirit plainly showing this, that the way into 
the holies was not yet manifest while the tabernacle hath a 
standing."— Charles Thomson. 

"The Holy Spirit showing this, that the way into the 
holies [a contraction of holy of holies, denoting the second, 
or most holy place] has not yet been brought to view, while 
the first tabernacle has a standing." —Emphatic Diaglott. 

It was probably because the temple was not destroyed un- 
til a few years after the writing of this epistle, that some of 



208 THE CLEAXSIXG uP THE SaXCTI\^.Y. 

these translators tliouglit it neoessaiy to render, "while the 
tabernacle hath a standing." "has a standing." and not as 
the common version, "was yet standing." But the direct 
from the Greek is as follows : ' * This showing of the Spirit 
of the holy, not yet to have been manifested the of the 
holies way. while of the first tabernacle having a standing.' ' 
This is all in the past tense. 

This verse was a mysteiy nnto ns until the same Holy 
Spirit who made known the way nnto the holiest, suddenly 
revealed the meaning nnto our mind. Christ came by his 
greater and more perfect tabernacle, and fca- a space of 
three and a half years preached his own everlasting gospel. 
But while he was thus promulgating the laws of his king- 
dom, the first covenant was yet also in force, and the legal 
tabernacle service yet had a stan(iing. But in the death of 
Christ, our passover. the ty|jes and shadows of the law met 
their great antitype, and vanished before the sunlight of the 
new dispensation. At that very point the whole legal system 
was nailed to the cross and taken away. Col. 2 : 14. Then the 
temple services ended in the plan of God and had no more 
a standing. Then Christ passed into the holiest, and when 
the out}:^oui'ing of the Holy Spirit came, the way into the 
holiest of all was made known unto the church, the royal 
priesthood. Though the kingdom of heaven had appeared, 
and men had pressed into it, and followed Christ in the re- 
generation, the baptism of the Holy Spirit signalized the 
time when the way into the holiest was made known to his 
disciples. 

What sense could be derived from the above text if the 
Advent theory were correct'? As soon as the first tabernacle 
had served its time, and was supplanted by "the true," and 
the Holy Spirit was given, as the climax of the new dispen- 
sation, then the * * way into the holiest was made manifest, ' * 



TSE NEW COVENANT SANCTUARY. 209 

^'was laid, open," ''brought to view." Were the sanctuary 
in heaven and no one to enter it but Christ, and he not into 
the holiest until 1844, then there were no unfolding to view 
the way into the holiest at the coming of the Holy Spirit. 
But when we receive the testimony of the Word that the 
church of God is the temple of the present dispensation, then 
all the Scriptures link together in beautiful harmony, and 
no text need be wrested or explained away. 

Now the holiest of all is laid open. In the law sanctuary 
that place was a profound secret. It was guarded with the 
penalty of death. No one might presume to enter except the 
high priest, and even his sacred gown and breastplate, with 
its Urim and Thummim, could not shield him from the penal- 
ty of death, were he to enter thereat any other time than upon 
the annual great day of atonement ; or were he to enter with- 
out blood, or without the noise of the bells upon the skirts 
of his garments. Thus was God shut in from man's gaze, 
and man shut out from his awful presence, until the death 
of Christ rent the vail; until his perfect sacrifice for our 
sins satisfied the demands of justice, and brought in ever- 
lasting righteousness. Then we were brought nigh by the 
precious blood of the Lamb, through whom we have now 
received the atonement. This is the "mystery, which from 
the beginning of the world hath been hid in God" (Eph. 3: 
9) ; namely, "That, in the dispensation of the fulness of 
times, he might gather together in one all things in Christ, 
both which are in heaven and which are on earth. ' ' Eph. 1 : 
10. This glorious coming in unto God, and God coming into 
and making his abode with us is now realized in the present 
sanctuary of God in which the redeemed have found perfect 
"fellowship with the Father and with his Son Jesus Christ." 
In the law sanctuary God was hid ; in the gospel sanctuary 

14 



210 TEZ ClLILA>rSES'G -J THZ s.o':rv.Lj.Y. 

he is manifest, his gioiy siiiziizig out throiigii every living 
stone of the building (according to its shadow). 

Approaching this holy temple we first come to ihe brazen 
altar. That signifies that our salvation mnst begin wifb. sae- 
rifice. ''Deny thyself," saith the Lord, Xext in order we 
approach the laver. This, we have seen, rei resents the 
Word of God and the blood "of Christ, which is able to save 
the soul. A beantiful point is added to the figure by the fact 
recordr 1 i:i Exodus 38: 8, that this laver was made of "the 
Ic ; j::^^^ -^T^ :z :iie women." In the margin, ''brazen 
glasses." Ill _ xt times mirrors were made of polished 
plates :: ^:- ^: : Tii.:^ i: :£ixr-glass laver and its water 
is a s:::l:i:i^ f- V- r :z :-r _ = ri :i Christ, which is the glass 
in whijii ~- ::i_ — r > s. and the water ia which we 

wash away onr sins "Lis a dmit s iis into the holy place, 
where w- : : : i: ::t ^ ;: x :^i:?: :: ixjrxse. At the for- 
mer altar vrt on^ied ourseives wi:L :: :x~ raises, dead in 
sins; bnt here we already bring :i_r ;: mi: azii incense of 
praise. Lnke 24 : 52, 53. 

Here the complete cleansing is effected, and we enter the 
second vail The sprinkled blood of the high priest marked 
OTir progress from the court into this most holy place. He 
''sp rinkl ed the blood seven times before the Lord" at the 
nrs: altar. Lev, ±: :, Sr"en denotes i)erfection, therefore 
shows onr perfect justification by the precious blood of 
Christ. And thongh onr consecration and pnrification are 
perfected by the golden altar, iiiere is a i)ositive part to 
entire sanctification ; we mnst be filled witii all the fnlness of 
Grod, as Tvell as emptied of seii and all nnri^teonsness. 
Therefore the high priest, on the great day of atonement, 
was required to ' 'take of the blood of the bnllock, and sprin- 
He it with his finger upon the mercy seateastward;and before 
the mercy seat shall he sprinkle of the blood with his finger 



THE NEW COVENANT SANCTUAKY. 211 

seven times/' Lev. 16:14. Here enveloped in the divine 
glory, in the holy presence of the Most High, the symbolic 
blood is again sprinkled seven times, denoting our perfect 
sanctification. Thus we are saved by two perfect works 
of divine grace, neither of which can ever be more perfect. 
Through all eternity a soul will never be more completely 
pardoned of past sins than in the instant of his adoption into 
the divine family. And ' ' by one offering he hath perfected 
forever [the purification of] them that are sanctified; where- 
of the Holy Ghost also is a witness to us. ' ' Heb. 10 : 14, 15, 
as translated by Conybeare and Howson. Oh, the beauty and 
the glory of the two perfections, the all-pardoning justifica- 
tion, and the restored image of God in absolute purification, 
where the soul sinks into eternal rest in the bosom of love. 

THE CHUBCH PROVED TO BE THE SANCTUAKY BY THE PROPHETS. 

The voice of prophecy is very clear on this point. ^'Be- 
hold, the days come, saith the Lord, that I will make a new 
covenant with the house of Israel, and with the house of 
Judah : not according to the covenant that I made with their 
fathers in the day that I took them by the hand to bring them 
out of the land of Egypt; which my covenant they brake, 
although I was an husband unto them, saith the Lord: but 
this shall be the covenant that I will make with the house of 
Israel ; After those days, saith the Lord, I will put my law in 
their inward parts, and write it in their hearts ; and will 
be their God, and they shall be my people. And they shall 
teach no more every man his neighbor, and every man his 
brother, saying, Know the Lord : for they shall all know me, 
from the least of them unto the greatest of them, saith the 
Lord : for I will forgive their iniquity, and I will remember 
their sin no more. ' ' Jer. 31 : 31-34. Here are two covenants 
spoken of. One was made with Israel in the day that Ood 



212 THE CLEAXSIXG OF THE SAXCTUAEY. 

took them by the hand to lead them out of Egypt. This 
covenant is deehired to have been the ten commandments 
written in the tables of stone. See Dent. 5 : 2-22 ; Ex. 34 : 28 ; 
Dent, i : 13 : 9 : 9. 11 : 1 Kin. S : 21 : Heb. 9 : 4. 

But another covenant God vronld make vdth Israel, 
namely the spiritnal seed of Abraham (see Gal. 3 : 7, 29), and 
this latter was to be written in the heart instead of npon 
stone. Turning to Hebrews chapters 7 to 10 we find these 
two covenants clearly taught, compared and contrasted. 
Christis declared to be "a minister of the sanctuary, and of 
the true tabernacle, which the Lord pitched." Heb. 8:2. 
"But now hath he obtained a more excellent ministiy, by 
how much also he is the mediator of a better covenant, which 
was established npon better promises." ver. 6. This 
new covenant was enacted, we are told, because of the 
insufficiency of the former, ver. 7. ' ' For finding fault with 
them, he saith. Behold, the days come, saith the Lord, 
when I will make a new covenant with the house of Israel 
and with the house of Judah. ' ' ver. S. The wiiter quotes' the 
entire passage we have given above from Jeremiah 31, 
relating to this new covenant, and concludes the chapter by 
saying. "In that he saith, A new covenant, he hath made the 
first old. Xow that which decayeth and waxeth old is ready 
to vanish away. ' ' ver. 13. And in 10 : 9 we are plainly 
told that Jesus, the mediator of the new covenant, took 
away that old. decaying covenant, that he might estabfish 
the second ; namely, the one that is written in our hearts. 

Xow let US see what further took place when Christ came 
and established that new covenant in the hearts of his people. 

''Moreover I will make a covenant of peace with them: it 
shall be an everlasting covenant with them : and I will place 
them, and multiply them, and will set my sanctuaiy in the 
midst of them fore^eiinore. Mv tabernacle also shall be 



THE iTEW COVENANT SANCTUARY. 213 

with them; yea, I will be their God, and they shall be my 
people. And the heathen shall know that I the Lord do 
sanctify Israel, when my sanctuary shall be in the midst 
of them forevermore." Ezek. 37: 26-28. 

Behold he then set his sanctuary in the midst of his peo- 
ple forevermore, and as the tabernacle was ''a shadow of 
the true sanctuary, ' ' he calls the latter his tabernacle. ' ' My 
tabernacle shall be with them : ' ' yea, ' ' I will be their God, 
and they shall be my people." This we see fulfilled under 
the gospel of Christ. 2 Cor. 6:16-18. ^^And the heathen 
shall know that I the Lord do sanctify Israel [the spiritual 
Israel or church] when my sanctuary shall be in the midst of 
them forever. ' ' This proves that his sanctuary is not pitched 
in heaven, but here on earth, where even the heathen round 
about behold and confess that God does sanctify his people, 
when his sanctuary shall be in the midst of them forever. 
In the above prophecy of Jeremiah and Ezekiel we have the 
very substance of the Hebrew epistle, an old and a new cove- 
nant. One had been made shortly after Israel was led out of 
Egypt, and it was written on stone and was a temporary law. 
A new covenant was to be made between God and his people, 
which was to be his final and everlasting covenant; and it 
was to be written in our hearts. Under the coming cove- 
nant, as well as under the one that was then in force, there 
was to be a sanctuary which the Lord designates as, '^My 
tabernacle," which means his dwelling place. This latter 
sanctuary was to supplant the former, as the new covenant 
done away with the old; so we read in the epistle to the 
Hebrews of an old and a new covenant— the former en- 
graved in stone, the latter in our hearts. Jesus took away 
the first covenant that he might establish the second. 10 : 9. 
Under the former covenant there was a '^worldly sanctu- 
ary," but under the priesthood of Christ there is a ''greater 



211 



and more perfect tabernacle." It is called "the house of 

G^c-3" F '- :^ 21 : aB-i t^e -l^-r^T!?^ :f •'^ -^ i? I&e dmn^ of 
~r _:~_:i^ - 1 Tizi. .; :1c. In :_:- :_t"" ^^venant saoc- 



mey 

0- -^^ 



in his ten 



i'' FBa.21:^: 
zz i i:^ fmitiaii in Ihe 



THE NEW COVENANT SANCTUAKY. 215 

new covenant sanctuary, the church of God. Its ideal was 
not drawn from the legal sanctuary, for no one could dwell 
therein, and in the secret place of its pavilion no one could 
enter but one man, and that was but one day in the whole 
year. But as the Psalms breathe the very spirit of the pres- 
ent dispensation, and sparkle all through with prophecies 
relating to Christ and his perfect sanctuary, here is a beau- 
tiful description of the latter. It is called ' ' the house of the 
Lord. ' ' So is the sanctuary of the Lord called ' ' the house of 
God'' (Heb. 10: 21), which is defined as ''the church of the 
living God. ' ' But Christ our high priest having ' ' obtained 
a more excellent ministry [than that of Aaron], by how 
much also he is the mediator of a better covenant, which 
was established upon better promises." Heb. 8:6. In 
many things this superiority is seen; one of which is here 
spoken of as the privilege of entering right into the house 
of the Lord, and dwelling there all the days of our life ; yea, 
even abide in the secret, or holiest of his tabernacle. This 
privilege, thank God, we enjoy now in his church. 

The pavilion for which David here prayed is called the 
''house of the Lord," "his tabernacle," and "his temple"; 
and by the Spirit of the Lord in his heart he could feel the 
coming joy and glory of the "spiritual house" of God. 
' ' Therefore, ' ' said he, ' ' I will offer in his tabernacle sacrifice 
of joy: I will sing, yea, I will sing praises unto the Lord." 
David had no part in offering sacrifices in the law sanctuary, 
but as Christ said, "Abraham saw my day and rejoiced," so 
did David; and his desire to offer sacrifice of joy in God's 
holy temple was realized in his converted posterity under 
the gospel of Christ. How beautifully David's ideal coin- 
cides with the New Testament sanctuary. His inspired vision 
saw and rejoiced in a temple commodious enough for all 
God 's people to dwell in, and continually ' ' behold the beauty 



216 THE CLEA^-SIXG OJ THE SJ^yCTTTAEY. 

of the Lord'': instead of lambs, goats, etc., therein ** offer 
the sacrifices of joy, and sing praises nnto the Lord." 
Wherefore says the apostle, ''Ye also, as hvely stones, are 
bnilt np a spiritnal house, an holy priesthood, to offer np 
spiritual sacrifices, acceptable to God by Jesus Christ. " * 1 
Pet. 2: 5. And ^^Dlessed are they that dwell in thy house: 
titiey will be still praising thee. ' ' Psa. 84 : 4. And in fuLfil- 
nient of the prediction of David, we hear Paul saying, ''By 
him [Christ] therefore let us offer the sacrifice of praise 
to God continually," etc. (Heh. 13 : 15 i. foi ''in his temple 
doth every one speak of his glory. ' ' Psa. 29 : 9. It was also 
the coming gloiy of this holy temple which inspired the 
134th Psahn. "Behold, bless ye the Lord, all ye servants 
of the Lord, which by night stand in the house of the Lord- 
Lift up your hands in the sanctuary, and bless the Lord," 
ver. 1, 2. 

But before we pass the former j)rophecy, two more beauti- 
ful i>oints must be considered. In this spiritual house, **He 
shall set me up upon a rock." "And now shall mine head 
be lifted up among my enemies round about" The first 
is explained thus: "Who is a rock save our God?" 2 Sam. 
22 : 32. ' • To whom coming as unto a hving stone, ... ye al- 
so, as lively stones, are built up a spiritual house.'* 1 Pet. 
2 : 4. 5. The second proves that this temple of God is built 
right here on earth, for in heaven there are no enemies 
round about. So this temple does not refer to U. Smith's 
imaginary one in heaven, nor to the worldly sanctuary, but 
the specifications are found in the church of the living Grod 
built on the rock of ages. 

"There is a river, the streams whereof shall make glad 
the city of God, the holy place of the tabernacles of the Most 
High. God is in the midst of her; she shall not be moved: 
God shall help her, and that right early. The heathen raged, 



THE NEW COVENANT SANCTUAKY. 217 

the kingdoms were moved: he uttered his voice, the earths 
melted. ' ' Psa. 46 : 4-6. This city is the church of the first- 
born. Isa. 26 : 1 ; Mat. 5 : 14. The river is salvation, which 
does indeed make glad all the city of God. And this city 
is the holy place of the tabernacle of the Most High. Yea, 
' ' Grod is in the midst of her. She shall not be moved : God 
shall help her." ^^The heathen raged," etc. Who can not 
see that this city, divine help, and the rage of the heathen 
against her is all true of God's church here on earth t Hence, 
also she is spoken of in the feminine gender, being the bride 
of Christ. 

^ ' Sanctify the Lord of hosts himself ; and let him be your 
fear, and let him be your dread. And he shall be for a 
sanctuary; but for a stone of stumbling and for a rock of 
offense to both the houses of Israel, for a gin and for a 
snare to the inhabitants of Jerusalem. ' ' Isa. 8 : 13, 14. That 
this ''rock of offense" is Christ, many scriptures make 
plain. 1 Peter 2 : 8 is sufficient to identify the two, where he 
is declared to be the very ''rock of offense, even to them which 
stumble at the word. " " And he shall be for a sanctuary. ' ' 
How then, it may be asked, is the church his sanctuary! The 
Scriptures are at hand to answer. While he built the church, 
he is in a sense identical with the church. In 1 Corinthians 
12 : 12 the church is set forth as containing many members 
in one body, and that body is Christ. In verse 27, it is said, 
"Ye are the body of Christ;" and in vei^se 28 that Christ's 
body is called the church. So while the church is God's 
house and dwelling place, we can also say of him, "Lord, 
thou hast been our dwelling place in all generations. ' ' Psa. 
90: 1. The Lord is our sanctuary, and we also 'sanctify the 
Lord God in our heart.' "Hereby know we that we dwell 
in him, and he in us, because he has given us of his Spint. ' ' 
1 John 4 : 13. Therefore such as know not that God has a 



218 THE CLEANSING OF THE SANCTUAHY. 

dwelling place or sanctuaiy on earth, it is because they are 
mthout his Spirit. But, bless his holy name! "We have 
known and believed the love that God hath to us. God is 
love, and he that dwelleth in love, dwelleth in God, and God 
in him. ' ' ver. 16. 

'^And there shall be a tabernacle for a shadow in the day- 
time from the heat, and for a place of refuge, and for a 
covert from stonn and from rain. " Isa. 4 : 6. This tabernacle 
can not allude to the ' ' worldly sanctuary, ' ' that was then in 
existence, for it was predicted as something yet to come. 
Neither can it be located in heaven, because there is no 
"heat" of trial, nor storm, and flood of satanic wrath, or 
temptation to be sheltered from. What then is this covert 
but the church of the living God, into which we "have fled 
for refuge to lay hold upon the hope set before us." Heb. 
6:18. 

In Isaiah 60 we have a glowing picture of the first coming 
of Christ into this dark world. "Arise, shine," the poet 
cries, "for thy light is come, and the glory of the Lord is 
risen upon thee." ver 1. 

"Then thou shalt see, and flow together, and thine heart 
shall fear, and be enlarged; because the abundance of the 
sea shall be converted unto thee, the forces of the Gentiles 
shall come unto thee. ' ' ver. 5. " Therefore thy gates shall be 
open continually ; they shall not be shut day nor night ; that 
men may bring unto thee the forces of the Gentiles, and 
that their kings may be brought." ver. 11. These verses 
need* no explanation. They clearly foretell the conversion of 
the Gentiles, who, in verse 8, fly down to the Christian ark 
"whose gates shall be open continually." 

' ' The glory of Lebanon shall come unto thee, the fir-tree, 
the pine-tree, and the box together, to beautify the place of 
my sanctuary; and I will make the place of my feet glori- 



THE NEW COVENANT SANCTUARY. 219 

OTIS.'' ver. 13. '^Grlory of Lebanon, the fir-tree, the pine- 
tree, and the box-tree'' refer to noble and stately characters, 
who are, by the grace of God, brought and bnilded into this 
holy temple, which God himself fitly frames together. ' ' To 
beautify the place of my sanctuary : and I will make the 
place of my feet glorious. ' ' Does not this positively prove 
the church of God is his sanctuary? It can not be applied 
in any possible sense to the literal temple at Jerusalem, for 
it is clearly associated with the conversion of the Gentiles, 
when that temple was abandoned and men worshiped God 
in spirit and in truth, but neither at Jerusalem nor at 
Samaria. This sanctuary is the place of his feet, and thus 
saith the Lord to his church : ' ' I will dwell in you and walk 
in you," and ^' where two or three are gathered together in 
my name there am I in the midst." The next verse also 
clearly shows that it is not up in heaven, but where penitents 
bow and seek God. ^'And all they that despised thee shall 
bow themselves down at the soles of thy feet. ' ' 

^'And speak unto him, saying. Thus speaketh the Lord of 
hosts, saying. Behold the man whose name is The 
BRANCH; and he shall grow up out of his place, and he 
shall build the temple of the Lord: even he shall build the 
temple of the Lord ; and he shall bear the glory, and shall sit 
and rule upon his throne ; and he shall be a priest upon his 
throne: and the counsel of peace shall be between tliem 
both." Zech. 6 : 12, 13. The man that is the BRANCH, can 
only mean Christ. In Jeremiah 23 : 5, 6, he is called ^ ' a right- 
eous Branch," and "THE LORD OUR RIGHTEOUS- 
NESS." See also Zechariah 3:8. ' ' And he [the BRANCH, 
The Lord Our Righteousness] shall build the temple, the 
temple of the Lord." "What temple? Namely, ''Ye are God's 
building." 1 Cor. 3: 9. ''But Christ as a son over his own 
house ; whose house are we. ' ' Heb. 3:6. " Know ye not 



220 THE CLEAKSIKG OF THE SANCTUABY. 

that ye are the temple of God, and that the Spirit of God 
dwelleth in you I" 1 Cor. 3: 16. And this temple he does 
indeed build. ''Upon this rock I will build my church." 
' ' In whom all the building fitly framed together groweth un- 
to an holy temple in the Lord : in whom ye also are builded 
together for an habitation of God through the Spirit." Eph. 
2: 21, 22. This is "the tabernacle which the Lord pitched 
and not man." "Even he shall build the temple of the 
Lord; and he shall bear the glory, and shall sit and rule 
upon his throne. ' ' Zech. 6 : 13. His throne of holiness. Psa. 
47 : 8. " Holiness becometh thine house, ' ' thy church. 
Here he rules by the scepter of his truth. This same reign 
of Christ in his temple is seen in Isaiah 32: 1, 2: "Behold, 
a king shall reign in righteousness, and princes shall rule 
in judgment. And a man shall be as an hiding-place from 
the wind, and a covert from the tempest ; as rivers of water 
in a dry place, as the shadow of a great rock in a weary 
land. ' ' Surely that place of wind, tempest, and drought is 
not up in heaven, but here on earth. So when Christ came 
and founded his church he built his temple and dwells in 
the same here among men, and to him indeed be all the 
glory. Amen. 

These few citations sufficiently give us the voice of proph- 
ecy on this subject. They all point to a temple and sanctu- 
ary of the new covenant built on earth by the Lord Jesus 
when he took away the first covenant and established the 
second : and the positive and uniform testimony of the New 
Testament is that the temple which he built in fulfilment of 
those predictions is the "church of the living God, the pillar 
and ground of the truth. ' ' 

THE TRUE TEMPLE OP GOD. 

We have now gone through the ancient tabernacle and 
temple, the sanctuary of the first covenant, and "figure of 



THE NEW COVENANT SANCTUAKY. 221 

the true, ' ' and beheld every part of it ; and everything per- 
taining to it meets its antitype in Christ and in his church 
on earth; even the priesthood of this dispensation is God's 
royal saints. The linen gown of the olden priests was a 
type of our spotless robes of righteousness; their helmet, 
our salvation; their breastplate, our righteousness; their 
Urim and Thummim, the ' ' bright and morning star ' ' in our 
soul ; and the ' ' perfection of beauty, God shines out of Zion, 
the church of the first-born. But let us now seal up this 
matter with a few positive declarations of divine testimony. 
The sanctuary of the law covenant was a figure of the sanc- 
tuary of the new covenant. ' ' On this point, ' ' says U. Smith, 
^'we suppose there is no controversy. All agree that they 
stand as type and antitype. The sanctuary of that dispensa- 
tion was the type, the sanctuary of this the antitype. ' ' This 
is an important admission. With this fact acknowledged the 
question asked by the same writer is easily answered, 
''"What is the sanctuary of the new covenant?" It may be 
answered thus: Whatever, under the new covenant, takes 
the place of, and is the antitype of the temple, is the sanctu- 
ary under the present dispensation. Or still more simple. 
Whatever is now the temple of God, is his sanctuary. And 
thus the Word of truth points out : 

' 'Know ye not that ye are the temple of God, and that the 
Spirit of God dwelleth in you r ' 1 Cor. 3:16. "If any man 
defile the temple of God, him shall God destroy; for the 
temple of God is holy, which temple ye are. ' ' 1 Cor. 3 : 17. 
"What? know ye not that your body is the temple of the 
Holy Ghost which is in you, which ye have of God, and ye 
are not your own?" 1 Cor. 6:19. "And what agreement 
hath the temple of God with idols? for ye are the temple of 
the living God; as God hath said, I will dwell in them, and 
walk in them; and I will be their God, and they shall be 



090 



THE CLEAXSIXG OF THE SAXCTUAEY. 



my i^eople." 2 Cor. 6: 16. "Xow therefore ye are no more 
strangers and foreigners, but fellow citizens with the saints, 
and of the household of God : and are built upon the founda- 
tion of the apostles and prophets, Jestis Christ himself being 
the chief corner stone : in whom all the building fitly framed 
together groweth imto an holy temple in the Lord : in whom 
ye also are builded together for an habitation of God through 
the Spirit." Eph. 2: 19-22. --He that hath an ear let him 
hear what the Spirit saith unto the churches." Eev. 3:6. 
"Him that overcometh will I make a pillar in the temple 
of my God. and he shall go no more out: and I will write 
upon him the name of my God. and the name of the city of 
my God, which is new Jerusalem, which cometh down out 
of heaven from my God : and I wiU write upon him my new 
name." Eev, 3:12. As the ancient temple was God's 
sanctuary, the church being called his temple, must be his 
present sanctuaiy. There Young's Bible translation ren- 
ders 1 Corinthians 3 : 16. 17 as follows : * "Have ye not known 
that ye are a sanctuaiy of God, and the Spirit of God doth 
dwell in you? If any one the sanctuary of God doth waste, 
him shall God waste : for the sanctuaiy of God is holy, the 
which ye are." Here the word is from mios, defined ''a 
dwelling place, inner sanctuaiy. ' " So God's church is called 
his sanctuaiy. 

Here are six i^ositive declarations that the temple of God 
is his church, right here in the world. Xothing can be plain- 
er than this fact. 

Again, the ancient sanctuaiy was called the house of God. 
"VThatever. therefore, is the house of God or his building 
now is his present sanctuaiy. And thus we read : 

"For we are laborers together with God: ye are God's 
husbandry, ye are God's building." 1 Cor. 3: 9. ""Ye also, 
as lively stones, are built up a spiritual house, a holy priest- 



THE NEW COVENANT SANCTUAKY. 223 

hood, to offer up spiritual sacrifices, acceptable to God by 
Jesus Christ." 1 Pet. 2:5. '^For this man was counted 
worthy of more glory than Moses, inasmuch as he who hath 
builded the house hath more honor than the house." Heb. 
3: 3. ''And I say also unto thee. That thou art Peter, and 
upon this rock I will build my church; and the gates of 
hell shall not prevail against it." Mat. 16: 18. "But Christ 
as a son over his own house ; whose house are we, if we hold 
fast the confidence and the rejoicing of the hope firm unto 
the end. ' ' Heb. 3:6. " But if I tarry long, that thou mayest 
know how thou oughtest to behave thyself in the house of 
God, which is the church of the living God, the pillar and 
ground of the truth. ' ' 1 Tim. 3 : 15. 

Here again are six positive testimonies that God's present 
house or sanctuary is his church. If the testimony of two 
witnesses is true, who can set aside or overthrow the united 
testimony of twelve declarations of the inspired Word of 
God? And this temple or "spiritual house" of God is 
positively declared to be the sanctuary of Christ. Hence 
we read : ' ' And having a high priest over the house of God ' ' 
(Heb. 10: 21), "whose house are we" (3:6); which house 
he built. 3: 3. Hence he is "a minister of the sanctuary, 
and of the true tabernacle, which the Lord pitched, and not 
man. ' ' Heb. 8 : 2. Then the house which Christ built, which 
he called "my church," and this writer of Hebrews desig- 
nates as "his own house," is positively declared to be the 
present "sanctuary, the true temple," in contradistinction 
of that which was only the shadow. And the shadow agrees 
with the substance in every lineament. The first was holy, 
so also the second. God was the designer of the first, so was 
he of the second. The first was his dwelling place, and 
lilcewise the church is a "habitation of God through the 
Spirit." The first sanctuary was a place to offer daily 



224 THE CLEANSING OF THE SANCTUAKY. 

sacrifices; and the church is a ''spiritual house, a holy 
priesthood to offer up spiritual sacrifices." God sent down 
the fire from heaven upon the altars of the first sanctuary, 
and so sent the fire of the Holy Spirit, and filled his New 
Testament sanctuary. And so we might wind our way back, 
through all the beautiful objects we have so long been look- 
ing upon, and again complete them as shadow and substance 
in the ancient and present sanctuary of the Most High God. 
But this is not necessary. Already we have taken much 
pains and heaped up scripture in great abundance to estab- 
lish the new covenant sanctuary, because we believe the ex- 
planation of the worlds of truth contained in that temple 
of shadows will prove instructive and profitable : but more 
especially it is important that we understand what that 
structure is. Hence we have given place to the abundance 
of scripture which prove in so many ways that the church 
of the living God is his present sanctuary, and so settled 
this fact beyond the possibility of a doubt. 

DOES GOD DWELL IN HIS CHURCH ON EARTH? 

Says U. Smith, "According to Webster, Walker, Cruden, 
and the Bible, the term sanctuary is defined to mean, A holy 
place, a sacred place, a dwelling place for the Most High." 
— Sane. 112. Correct. Then if the church of God is his 
sanctuary it must answer to these qualities. Is the church 
a holy place ? Yea, ' ' Holiness becometh thine house, Lord, 
forever. ' ' Psa. 93 : 5. She is the ' ' mountain of his holiness. ' ' 
Psa. 48 : 1. The habitation of his holiness. Isa. 63 : 15. The 
very courts of his holiness. Isa. 62 : 9. In her God sits upon 
the throne of his holiness. Psa. 47 : 8. Upon mount Zion 
there shall be holiness. Obad. 17. And mount Zion is the 
"church of the first-born." Heb. 12: 22, 23. The church is 
compared to a vine. John 15. Christ is the root and trunk, 



THE NEW COVENANT SANCTUAEY. 225 

and all who believe in him are the branches; and '4f the 
root be holy, so are the branches" (Kom. 11 : 16) ; not simply 
should be, but absolutely are holy. There is not an unholy 
member in the church of God, nor can there be. ^'Ye also, 
as lively stones, are built up a spiritual house, an holy priest- 
hood, to offer up spiritual sacrifices, acceptable to God by 
Jesus Christ. ' ' 1 Pet. 2 : 5. She is a ' ' holy nation. ' ' ver. 9. 
The church is then a holy place, hence also a sacred place. 
But is it also the ^'dwelling place of the Most High"? If 
so, it answers in full the description of God's sanctuary. 
Says U. Smith, ' ' It had been announced through the prophet 
that then (i. e., Oct. 22, 1814) the sanctuary should be 
cleansed. What sanctuary! and where! No sanctuary on 
earth ; for since A. D. 70 there has been none. " In various 
other sayings they teach the gloomy doctrine that, in this 
dispensation God has withdrawn from earth to heaven, and 
has no dwelling place here among men. This only proves 
that that blinded people have never found the Lord, have 
not entered his holy temple, and are "without God and 
without hope in the world. ' ' But the God of the Bible is not 
without a sanctuary on earth. "For we are laborers to- 
gether with God: ye are God's husbandry, ye are God's 
building." 1 Cor. 3:9. What house did he build! Ans.- 
"Upon this rock I will build my church; and the gates of 
hell [Hades] shall not prevail against it." Mat. 16: 18. One 
of the most glorious things announced in prophecy, fore- 
shadowed in the types, and now enjoyed by the redeemed 
children of God, is this fact: "The tabernacle of God is 
among men." This is the summit and the crowning glory of 
the present dispensation of the Holy Spirit. The real pres- 
ence of God in his church is the substance and joyful realiza- 
tion of that which his abode in the tabernacle and temple 
was but a faint type. This we shall prove by the Scriptures. 



226 THE CLEAXSIXG OF THE SAXCTVAHY. 

"Therefore the Lord himself shall give yon a sign; Be- 
hold, a virgin shall conceive, and bear a son, and shall call 
his name Immannel. " Isa. 7 : 14. "What does this title signi- 
fy? An answer is fonnd in ]\[atthew 1: 23, ''Behold, a virgin 
shall be Tvith child, and shall bring forth a son, and they 
shall call his name Ennnannel, which being interpreted is, 
God with ns." 

"And the stretching ont of his wings shall fill the breadth 
of thy land, Immannel. ' ' Isa. 8 : 8. What is the breadth 
of his land ? Thns saith the Lord, "Ask of me, and I shall give 
thee the heathen for thine inheritance, and the nttennost 
13arts of the earth for thy possession. *' Psa. 2 : 8. The whole 
earth is the Lord's, and the fnlness thereof. And blessed 
be he who cometh in the name of ''God icith us." What a 
dark, blind conception of the chnrch men mnst have who see 
not God dwelling and walking within her sacred courts. 
Xo sanctnary or temple of God on earth, say the Adventists. 
Then the Lord did not include that sect when he said, "For 
ye are the temple of the li^dng God; as God hath said, I 
will dwell in them, and walk in them; and I will be their 
God, and they shall be my people.'' 2 Cor. 6: 16. Behold 
now has come to pass the time when God dwells in his 
people, and in his church, as never before. This is the 
peculiar heritage of the present dispensation. Xo prophecy 
more animated the devout Jew than the announcement that 
in the last days God woitld pour out his Spirit upon all flesh; 
when the holy fire would overleap the prophetic rank, "and 
your sons and your daughters shall prophesy." And now 
the long expected time drew nigh, and the Son of God an- 
nounced, "Xot many days hence ye shall be baptized with 
the Holy Spirit and with fire." "I will pray the Father 
and he shall give you another Comforter that he may abide 
with you forever: even the Spirit of truth." So this glorious 



THE NEW COVENANT SANCTUAKY. 227 

third person was to come and abide in the church forever. 
^^I will not leave you comfortless: I will come to you.'' 
Christ the second person also returned in the spirit: '^And 
my Father will love him, and we will come unto him, and 
make our abode with him. ' ' According to the promises of 
Christ the whole trinity was to make the church his abode. 
Was it fulfilled 1 Let us search the inspired record and see. 
That this was all fulfilled on the day of Pentecost no one can 
deny. Let the apostles of the Lamb bear witness. 

Did the Father of our Lord Jesus Christ move into the 
church as the Lord promised! Yes. ^^And what agreement 
hath the temple of God with idols'? for ye are the temple 
of the living God; as God hath said, I will dwell in them, 
and walk in them; and I will be their God, and they shall 
be my people. ' ' 2 Cor. 6:16. * ^ One God and Father of all, 
who is above all, and through all, and in you all.'' Eph. 
4:6. 

And she is likewise the dwelling place of the Son of God. 
^ ' And hath put all things under his feet, and gave him to be 
the head over all things to the church, which is his body, 
the fulness of him that filleth all in all." Eph. 1: 22, 23. 
''That Christ may dwell in your hearts by faith; that ye, 
being rooted and grounded in love." Eph. 3: 17. This in- 
dwelling of Christ is not only a sacred privilege, but it is an 
absolute necessity ; therefore ' ' examine yourselves, whether 
ye be in the faith ; prove your own selves. Know ye not your 
own selves, how that Jesus Christ is in you, except ye be 
reprobates!" 2 Cor. 13:5. 

The Holy Spirit also comes and now dwells in the true 
sanctuary or church of the living God. ' ' Even the Spirit of 
truth ; whom the world can not receive, because it seeth him 
not, neither knoweth him : but ye know him ; for he dwelleth 
with you, and shall be in you. ' ' John 14 ; 17, 



228 THE CLEANSING OF THE SANCTUAEY. 

Then the Father, Son, and Holy Spirit, the whole trinity 
have sanctified the church of the living God for their dwell- 
ing place. Hence it is written, ' ' That ye might be filled with 
all the fulness of God." Eph. 3 : 19. 

The God of all grace and glory dwells in his church in a 
twofold manner. First, each individual member is a temple 
of God. "What? know ye not that your body is the temple 
of the Holy Ghost which is in you, which ye have of God, and 
ye are not your own ? For ye are bought with a price : there- 
fore glorify God in your body, and in your spirit, which 
are God's." 1 Cor. 6: 19, 20. "And what agreement hath 
the temple of God with idols? for ye are the temple of the 
living God ; as God hath said, I will dwell in them, and walk 
in them; and I will be their God, and they shall be my 
people." 2 Cor. 6 : 16. By the personal indwelling of Christ 
in each member of his body he is our individual Savior, 
sanctifier and preserver from all sin. Praise his name ! 

Second, the Most High God also dwells in the body col- 
lective, who, altogether constitute his one house and sanc- 
tuary. Many scriptures show this fact, of which the two fol- 
lowing are so clear and conclusive that they suffice : ^ ^ Know ye 
not that ye are the temple of God, and that the Spirit of God 
dwelleth in you ? If any man defile the temple of God, him 
shall God destroy ; for the temple of God is holy, which tem- 
ple ye are. ' ' 1 Cor. 3 : 16, 17. ' ' Now therefore ye are no 
more strangers and foreigners, but fellow citizens with the 
saints, and of the household of God; and are built upon 
the foundation of the apostles and prophets, Jesus Christ 
himself being the chief comer stone ; in whom all the build- 
ing fitly framed together groweth unto an holy temple in 
the Lord: in whom ye also are builded together for an 
habitation of God through the Spirit." Eph. 2: 19-22. 

By means of this general indwelling fulness of God in his 



THE NEW COVENANT SANCTUARY. 229 

** spiritual house,'' he organizes and tempers the body to- 
gether, preserves it in perfect peace and harmony, and also 
operates effectually in convicting and saving such as come 
under her influence; thus making ^ increase in the body to 
the edifying of itself in love. ' ' 

As God does not dwell in a divided heart, so he can not 
properly dwell in, and effectually work through a divided 
people. We can only keep the Spirit in the body by ^^ keep- 
ing the unity of the Spirit in the bonds of peace. ' ' There- 
fore the confused and disintegrated factions of sectism can 
not be the temple of God, nor afford a congenial home for 
the Spirit. No one of them is the church, nor do all to- 
gether constitute that holy temple; but the ''spiritual 
house ' ' of God is made up of the spiritual. In other words, 
the church of the living God includes all the saved in Christ. 
All such, as lively stones, are builded together for a habita- 
tion of God through the Spirit. 

A beautiful representation of God and Christ dwelling 
in the church is also seen in the vision of John, in which 
he beheld ' ' seven golden candlesticks ; and in the midst of the 
seven candlesticks one like unto the Son of man." Rev. 
1 : 12, 13. John was informed by the voice of him whom he 
beheld in the midst of the seven branches of the candlestick, 
that the ''seven candlesticks are the seven churches." ver. 
20. In the holiest of all the more awful presence of God 
was visible, which denotes that the pure in heart— those who 
have entered to that within the second vail— see God and 
are filled with all his fulness. 

The church of the living God is then the sanctuary that 
is to be cleansed ; which cleansing is the antitype of that of 
Zerubbabers temple as already considered. Cleansed from 
all sin and unrighteousness, and from all rubbish of creeds, 
traditions, and inventions of sectism which the dark ages of 



230 THE CLEANSING OF THE SANCTUARY. 

the past have heaped upon her, and which the people have 
been blindly educated to identify with her. But all this 
wood, hay, and stubble, the fire of holiness is consuming; 
and the temple of God appears in view again in her primi- 
tive glory. Amen. 



Tlie Primitive CtitircH. 



Before we pass on to the cleansing and reappearance of 
the divine ecclesia, let us stand on the summit of present 
truth and point our telescope back over the mists and clouds 
that move along at our feet, and over the 1,260 years of utter 
night that extend far beyond, even into the third century. 
And, there on the mountains of God's own holiness view the 
temple of God, resplendent with the morning light of his 
own glory. Behold, her light is as the sun: she is all fair, 
the city of the great king. That golden city is the primitive 
church. 

As set forth in the oracles of God, we find her prominent 
attributes to be the following: (1) Divinity, (2) Organi- 
zation, (3) Visibility, (4) Oneness, (5) Unity, (6) Univer- 
sality, (7) Exclusiveness, (8) Holiness, (9) Unchangea- 
bleness, (10) Indestructibility. First, then, leaning upon 
the wisdom that cometh from above, we will endeavor to 
set forth 

THE DIVINITY OF THE CHURCH. 

She is of divine origin. Her inception coexisted in the 
mind of God with that of the plan of salvation. Her origin 
being the immediate result of redemption, was inseparable 
from it. And since, therefore in the counsel and good pur- 



1 



THE PRIMITIVE CHUE-CH. 231 

pose of God, Christ was a ' ' Lamb slain from the foundation 
of the world" (Rev. 13 : 8), the church redeemed through his 
blood also stood before the divine mind parallel with the 
gift of his Son. Of that holy institution, we have seen, he 
cast a beautiful shadow upon the earth, in the form of the 
temple and all its contents. And, after ''Moses verily was 
faithful in all his house as a servant, for a testimony of those 
things which were to be spoken after, ' ' in due time, ' ' Christ, 
as a son over his own house, ' ' appeared, and he built this 
beautiful church of the living God. He adorned her founda- 
tions and walls with the pure gold of his heavenly love, and 
set them with the precious stones of his graces and gifts; 
he adorned her pillars with the robes of his righteousness ; 
and in her he sheds the light of his own glory. She is from 
heaven and all her members are born of God. Along with 
Christ her life and head, she is the gift of infinite love. 
She is ' ' God 's building, ' ' chosen of him for his own dwell- 
ing place; and where he spreads a continual feast of love 
for all his heaven-born children. The divine Son purchased 
her with his own blood. Acts 20: 28. Yea, he "gave him- 
self" for her to be his own bride (Eph. 5 : 25) ; built her upon 
the rock. Mat. 16 : 18. As the ' ' true tabernacle ' ' of pres- 
ent divine testimony. The Lord pitched her and not man. 
Heb. 8 : 2. As the house of God, he that buildeth all things in 
her is God. Heb. 3:4. As the beloved city, she ' 'hath foun- 
dations, whose builder and maker is God. ' ' Heb. 11 : 10. 
Her foundation is Jesus Christ the divine Savior. ''For 
other foundation can no man lay than that is laid, which 
is Jesus Christ. ' ' Her life and light is the ' ' eternal Spirit. ' ' 
Her creed is the pure Word of God. Thus spake God by 
the mouth of his servant Moses: "I will raise them up a 
Prophet from among their brethren, like unto thee, and 
will put my words in his mouth; and he shall speak unto 



232 THE CLEAXSIXG OF THE SAXCTUARY. 

tliem all that I shall commaud him. And it shall come to pass, 
that whosoever will not hearken nnto my words which he 
shall speak in my name, I will require it of him." Deut.18: 
18, 19. 

This is fulfilled in his Son as the apostle testifies. Acts 3 : 
22, 23. God here announces that he would put his words in 
the mouth of this prophet; and when he came, he testified, 
saymg, ''The words that I speak unto you I speak not of 
myself: but the Father that dwelleth m me, he doeth the 
works. ' ' John 11 : 10. Therefore, ' ' God who at sundry times 
and in divers manners spake in time past unto the fathers 
by the prophets, hath in these last days spoken unto us by his 
Son." Heb.l : 1,2. This adorable Christ, came into the world, 
and dehvered the perfect laws of his kingdom, and when 
about to finish his mission on earth he said, ''I have given 
unto them the words which thou gavest me ; and they have re- 
ceived them. ' ' John 17 : 8. And when he sent forth his minis- 
ters to preach his gos^3el to every creature, he commissioned 
them, to make disciples in all nations, "baptizing them in the 
name of the Father, and of the Son, and of the Holy Ghost : 
.teaching them to observe all things whatsoever I have com- 
manded you." Mat. 28: 19, 20. 

Thus we see that Christ Jesus spoke all the words that the 
Father "put into his mouth," and all that he had com- 
manded him to speak; and the Son likewise commissioned 
his apostles to pubUsh all that, and only that, which he gave 
them. Therefore, "All Scripture divinely inspired, is in- 
deed profitable for teaching, for conviction, for correction, 
for that discipline which is in righteousness ; so that the man 
of God may be complete, thoroughly fitted for every good 
work." 2 Tim. 3:16, 17, Emphatic Diaglott. God, the 
Father, is then the source of this new covenant, Jesus 
Christ the mediator of the same. Its object is the "convic- 



THE PRIMITIVE CHUECH. 233 

tion" of men in sin, and the teaching, correction in disci- 
pline in righteousness, of all the saints of God, and the 
result is, by means of it they are perfect. As divinely in- 
spired discipline, it corrects every error, and teaches every 
obligation of righteousness in all our relations to God and to 
man. 

By means of this perfect law the man of God— every 
man of God— may be perfect, and thoroughly furnished in 
all that pertains to a life of righteousness; and fully in- 
structed in every good work. So, if the Scriptures of divine 
truth are unsuited, or insufficient, as a discipline for any 
people, it would indeed appear that such are not men of God. 
The creeds that men have multiplied in the earth testify 
against themselves and in favor of this divine Book of disci- 
pline. They very generally confess the Word of God is the 
only inspired and infallible rule of faith and practise; ^^So 
that whatever can not be read therein, nor proved thereby it 
is not necessary to receive or believe, ' ' so they say. Yet, they 
impose upon their unwary joiners heaps of forms, tradi- 
tions, and rules having no place in the inspired discipline 
of the divine church. God^s church is a "spiritual house, '^ 
and to her was given a spiritual law ; but earth-born associa- 
tions, even though called churches, are earthly in their ten- 
dency, therefore can not be governed by a spiritual law, 
hence they have made their own laws, and amend them to 
their own option. But the divine and heavenly law of the 
Lord is well suited, yea, perfect in all its doctrines and or- 
dinances, as the discipline of the church that is indeed of 
God adapted to all the conditions of the saved, and perfect 
in all ages of this dispensation. 

Her government is divine, not only in the legislative, as 
we have just seen, but likewise, in its judicial and executive 
departments. ^'The government shall be upon his shoul- 



234 THE CLEANSING OE THE SANCTUABY. 

der. Isa. 9:6. ''And thou, tower of the flock, the 
stronghold of the daughter of Zion, unto thee shall it come, 
even the first dominion. ' ' Micah 4:8. ' ' He is the head of 
the body, the church, . . . that in all things he might have 
the preeminence. ' ' Col. 1 : 18. A divine government in the 
highest sense. A theocracy not only appointed by, but ad- 
ministered of God. Even ' ' one God and Father of all, who 
is above all, and through all, and in you all. ' ' Eph. 4 : 6. 
"It is the same God which worketh all in all." 1 Cor. 
12: 6. He chooses men for elders, and deacons, as ''gov- 
ernments" and "helps," but these, as well as all the mem- 
bers of the body, have no right or power to act, except as 
" it is God that worketh in them. ' ' If, therefore, they teach 
or exhort, it is by his Spirit dwelling in them. If through 
them judgment is dealt out, it is not "man's judgment," 
but his that dwelleth in them. So her government is indeed 
all divine ; yea, it is indeed a government of God, working 
all things in all the members. 

Her walls are salvation. Isa. 26 : 1 ; 60 : 18. Be- 
hold, God is my salvation." Isa. 12 : 2. Therefore her walls 
are also divine. She has a divine door, even Jesus Christ 
himself. John 10 : 7, 9. 

Having been purchased, founded and built of God, he 
claims in her the exclusive right of proprietorship. She is 
not "our church," but "God's building," divinely owned, 
and his glory he will not give to another. 

Her members are all the sons of God and bear his holy 
image. 

The Lord is her everlasting light, and God himself the 
glory in the midst of her. 

She is even divinely named: "For this cause I bow my 
knees unto the Father of our Lord Jesus Christ, of whom 
the whole family in heaven and earth is named." Eph. 3: 



THE PRIMITIVE CHURCH. 235 

14, 15. And kt not men or devils presume to characterize 
her by names of blasphemy which they invent. Behold, 
she is all divine. 

THE CHURCH IS AN ORGANIC STRUCTURE. 

Therefore when men charge us with discarding all organ- 
ization, they either knowingly or wilfully misrepresent us. 
As the Word teaches so we teach. The church that Jesus 
purchased with his own blood, he also "built" (Mat. 16 :18) ; 
that is, organized. "In whom [Christ] all the building fitly 
framed together groweth unto an holy temple unto the 
Lord. ' ^ Eph. 2 : 21. These scriptures and many others 
clearly set forth the church of God as a symmetrical, and 
perfectly organized structure. Of this fact there is no 
question; but with regard to who holds the prerogative of 
organizing the body, all do not so well agree. 

The general teaching in sectarian theology is that God 
only saves and gathers men out of the world into a general 
mass, and that it is the duty of ministers to form the 
material thus provided into organic form. But we teach 
that God who saves men into his church, also forms them 
in due order, and really organizes the church himself. As 
to which position is correct we will now appeal to the Word. 
A few texts will be sufficient to settle the question. The 
church, we have seen, is a building, a house; that is, an 
organic structure. Now it must be apparent to all that who- 
ever is the architect and builder of a house organizes the 
same. But "he who hath builded the house hath more 
honor than the house." And "he that built all things is 
God. ' ' Heb. 3 : 3, 4. " But now hath God set the members 
every one of them in the body, as it hath pleased him." 1 
Cor. 12 : 18. " And God hath set some in the church, first 
apostles," etc. ver. 28. To furnish with organs, "built," 



236 THE CLEAKSING OF THE SANCTUABY. 

^'compact," ''fitly framed together/' and to "temper tlie 
body together," covers all that is included in the word or- 
ganize. And, ' ' All these worketh that one and the selfsame 
Spirit." 1 Cor. 12:11. Yea, "It is the same God which 
worketh all in all. ' ' 1 Cor. 12 : 6. He then, through the 
Spirit, is the organizer of his own church. 

WE CONSIDEK NEXT THE VISIBH^ITY OF THE CHURCH. 



"But these people [it is alleged against the saints of the 
Most High God] do not believe in a visible, organized 
church." This, again, is an untruthful statement. That 
glorious temple, built by the invisible God, is the visible 
church. She is "the light of the world. A city that is set 
on a hill can not be hid. ' ' Mat. 5 : 14. Though the wind is 
an invisible power, its effects are very perceptible to the 
eye. So the invisibe hand of God builds the structure, and 
organizes the body of his church on earth, which is seen of 
all. The confused tradition is generally circulated by sec- 
tarians, in defense of their own rival organizations, 
that the constitution of sects is essential to the vis- 
ible manifestation of the church. But "sect" is a portion 
' ' cut off. ' ' Is there any sense, reason, or divine truth in the 
teaching, that an invisible body is made visible by cutting 
a portion from it? None of the present sects came into ex- 
istence till that of Eome in the latter part of the third cen- 
tury. "Was God's church an invisible thing on earth for 
nearly three hundred years 1 And, who can affirm that the 
multitude of Protestant sects have made visible the church 
of God, from which they are severed by their peculiar creeds 
and doctrines 1 Nay, we affirm in the presence of the Judge 
of all men, and with a clear consciousness of his truth to 
support the proposition, that the creation of the sects of 
Christendom have had exactly the opposite effect. 



I 



THE PKIMITIVE CHUECH. 237 

Their traditions have made of no effect the Word of God. 
Their confusing creeds, heaps of rubbish, and interminable 
machinery, have utterly subverted, and well-nigh hid out 
of sight the church that Jesus built on earth. As the histo- 
rian D'Aubigne has faithfully recorded, when in the third 
century an ^'earthly association, ' ' *'an external organiza- 
tion was gradually substituted for the interior and spiritual 
communion which is the essence of the religion of God,'' 
then, * ^ The living church retired gradually within the lonely 
sanctuary of a few solitary hearts.'' That is, the real 
church of God, retired almost from view, because of the 
outspread pomp of the false. 

So then men's sects do not make visible God's church: 
but on the contrary they obstruct her life, and obscure her 
glory. These are facts of history that no honest, intelligent 
man can deny. The babel of human sects have long ob- 
scured the sight of the church of the first-born. Until the 
evening light revealed the true church, as she shone out in 
the morning of the dispensation, everybody looked upon the 
man-built substitutes as the divine church, and the body of 
Christ, which only is the church, was scarcely discerned at 
all. But visibility is a natural characteristic of the church 
of God. Though organized by the invisible Spirit, she is 
composed of men and women who are as visible now as 
they were when they were in the kingdom of darkness. 

While the kingdom of God is substantially the same as his 
church, the former only relates to the spiritual leaven and 
unseen power of God that transforms the hearts of men 
into righteousness and fills them with all joy and peace in 
believing. Hence, it ''cometh not with observation." The 
church, on the contrary, is the assembly of the saved, the 
household of God. It includes the bodies of the saints no 
less than the ''hidden m^n of the heart," ''Know ye not 



238 THE CLEANSING OF THE SANCTUARY. 

that your bodies are the members of Christ!*^ 1 Cor. 6: 15. 
And Christ, his body, and the chnrch, are all identical in 
1 Cor. 12 : 12, 13, 27, 28. So it is in our physical bodies that 
we compose the assembly of God. Hence, she is a visible 
ecclesia. A house, a vine, a family, the human body, ^^an 
army with banners," ^^a light," ''the moon," ''a moun-. 
tain," and "a city set upon a hill," are the most common 
figures of the church ; and surely all these denote visibility. 
God's ministers are not invisible agents, neither did Bar- 
nabas and Paul assemble a whole year with something they 
saw not, with unseen spirits, at Antioch, when ''a whole 
year they assembled themselves with the church. ' ' Acts 11 : 
26. Neither had the church become visible by the organi- 
zation of any sect, for none then existed. 

This whole conception of God's invisible church on earth 
is a superstition of the dark ages. A falsehood, devised by 
Satan to justify the rival headship of the pope, and the 
formation of all the Protestant rival bodies. The Scriptures 
teach that Christ only is the head of the church, and he him- 
self the door, and that God sets the members into the body. 
But this leaves the Roman hierarchy without a head, and 
the Protestant sects without a member; therefore, Satan 
puts this lie into the mouth of the papists, ''Christ is the 
head of the invisible church, and the pope of the visible;" 
and this falsehood into the Protestant creed, "God takes 
into his invisible body, and we admit members into the 
visible church." 

It is true that the world can not see the head of the church, 
as do the Christians, for he manifests himself unto the lat- 
ter as he does not unto the former; but they can see the 
children of God, and they are the body of Christ, the church. 
"Whosoever sinneth hath not seen him, neither known him. " 
1 John 3 : 6. This, again, explains why the masses of the 



THE PRIMITIVE CHUECH. 239 

sects do not discern Christ, nor Ms church. It is because they 
are sinners and Satan blinds their eyes to their condition, 
by telling them that Christ and his church are invisible. 

Again, the class-book of God's church is not here on earth, 
nor seen by natural eyes. But notwithstanding this, the 
spiritual ''see to read their title clear," and know their 
names are written there. To hypocrites and formalists this 
is all invisible, hence, they console themselves by being 
written in a class-book on earth which they can look upon 
with sinful eyes -and handle with unclean hands. What God 
has to say about them 3^ou will find in Jeremiah 17 : 13. 

The divine church, without any tampering by man, is a 
visible and glorious city of God on earth. Yea, so very 
visible that it is even the light of the world. 

ONENESS IS A CHARACTERISTIC OF GOd's CHURCH. 

As there is but ' ' one God, and Father of all, who is above 
all, and through all, and in you all, ' ' so likewise there is but 
' ' one body and one Spirit, even as ye are called in one hope 
of your calling." It was the purpose of God to save both 
Jews and Gentiles through the gospel of his Son. Now there 
was a great gulf of prejudice and vast separation in senti- 
ment and education existing between these two classes ; and 
it might very reasonably be thought that characters so re- 
mote from each other could never be blended together in 
one body, and live agreeably under one faith. Did therefore, 
the Lord indulge their alienation from each other, and their 
extreme peculiarities, by providing a separate fold for each I 
Nay, says the Great Teacher, "Other sheep I have [Gen- 
tiles], which are not of this fold: [not elews] them also I 
must bring, and they shall hear my voice ; and there shall be 
one fold, and one shepherd." John 10: 16. 

These antipodes of humanity, if saved at all, nmst be 



240 THE CLEAN SIX G OF THE SAX'CTTAEY. 

brought together into one fold. "Which then was required 
to surrender his position to the other? The answer is, "He 
• put no difference between us and them. " * ' But the Scripture 
hath concluded all under sin/' The apostle confessed they 
were no better than they, the Gentiles. Xeither one had to 
come over to the other, but both to God through Christ Jesus ; 
and here is the beautiful result: "For he is our peace, who 
hath made both one, and hath broken down the middle wall 
of partition between us ; having abolished in his flesh the en- 
mity, even the law of commandments contained in ordi- 
nances; for to make in himself of twain one new man, so 
making peace/' Eph. 2 : 14-16. Then, for all the saved of the 
nations of the earth, God has provided but ' ' one fold, " " one 
body," "one new man. so making peace." In it are peace- 
fully blended together men of the most widely conflicting 
idiosyncrasies, and races of the most opposite customs and 
religions. Of course, these are all removed by the trans- 
forming grace of God. and all are conformed to the image 
of his Son. and all become "children of God by faith in 
Christ Jesus." Gal. 3: 26, 28. Since, therefore, the infinite 
grace of God is manifestly sufficient to mold all men into one 
harmonious body, there is no need of but one church of the 
living God. Every description of the church shows that it 
is but one. Every relation that she sustains to her God de- 
mands that she be one. Accordingly, we are told that Christ 
"is the head of the body, the church." Therefore as there 
is but one head, there can be but one body. 

"For as the body is one, and hath many members, and aU 
the members of that one body, being many, are one body: so 
also is Christ. For by one Spirit are we aU baptized into 
one body, whether we be Jews or Gentiles, whether we be 
bond or free: and have been all made to drink into one 
Spirit. But now are they many members, yet but one body. ' ^ 



THE PRIMITIVE CHURCH. 241 

1 Cor. 12 : 12, 13, 20. ' ' For as we have many members in one 
body, and all members have not the same office: so we, be- 
ing many, are one body in Christ, and every one members 
one of another. ' ' Rom. 12 : 4, 5. '' And let the peace of God 
rule in your hearts, to the which also ye are called in one 
body; and be ye thankful." Col. 3: 15. 

These and many similar scriptures, declare in the most 
positive terms that God acknowledges but one body. There 
is but one true church or assembly, just as there is but one 
God, one true God. Since we are called of Christ into one 
body, the call to join various bodies must proceed from an- 
tichrist. There is absolutely but one body, and one Christ 
its head. 

Again, the church, or divine congregation, sustains the re- 
lation to Christ that a wife does to her husband. "And I 
will betroth thee unto me forever; yea, I will betroth thee 
unto me in righteousness, and in judgment, and in loving- 
kindness, and in mercies. I will even betroth thee unto me 
in faithfulness: and thou shalt know the Lord." ''Where- 
fore, my brethren, ye also are become dead to the law by 
the body of Christ; that ye should be married to another, 
even to him who is raised from the dead, that we should 
bring forth fruit unto God." "For I am jealous over you 
with godly jealousy: for I have espoused you to one hus- 
band, that I may present you as a chaste virgin to Christ. ' ' 2 
Cor. 11:2. "He that hath the bride is the bridegroom." 
John 3: 29. "For thy maker is thine husband; the Lord of 
hosts is his name ; and thy Redeemer the Holy One of Israel ; 
the God of the whole earth shall he be called." Isa. 54:5. 
"Let us be glad and rejoice, and give honor to him: for the 
marriage of the Lamb is come, and his wife hatli made her- 
self ready. And to her was granted that she should be ar- 
rayed in. fine linen, clean and white: for the fine liiion is; the 
righteousness of saints." Rev. 10: 7, 8. 

16 



242 THE CLEAXSIXG OF THE SANCTUARY. 

Here are six texts establishing this beautiful relation be- 
tween Christ and his church. To admit, therefore, the idea 
of more than one church, would impute to Christ the sin of 
polygamy. A shocking blasphemy ! 

But again we find the divine ecclesia recognized as his own 
family, his household. ''Of whom the whole family in 
heaven and earth is named." Eph. 3: 15. ''Xow therefore 
ye are no more strangers and foreigners, but fellow citizens 
with the saints, and of the household of God." Eph. 2: 19. 
Since no man can have two families— unless it be a case of 
living in adultery, ha^ung two women, and two homes, which 
were an abomination in the sight of God— therefore God 
has but one church, which is the holy family; and accord- 
ing to every description of her she must be but one. While 
there is a large sisterhood of apostate organizations, the 
bride of Christ is without a sister. Thus saith the divine 
husband, ''My dove, my undefiled is but one; she is the only 
one of her mother. " S. of Sol. 6 : 9. 

TVhy then, some one may ask, do we read of churches in 
the plural number? It is true the word church frequently 
appears in the plural ; but a little attention to the word will 
convince any honest mind that the church of God is only 
plural in its diversihed geogTaphical location, but in a va- 
riety of faiths and orders, never. Accordingly, the word 
never occurs in the plural except when speaking of God's 
assembly located in several cities, or in various localities 
throughout a country or proAT.nce. For example : 

"Then had the churches rest throughout all Judea and 
Galilee and Samaria, and were edified." Acts 9: 31. 

^^And he went through Syria and Cilicia confirming the 
churches." Acts 15:41. 

"As I teach everywhere in every church." 1 Cor. 4: 17. 

"As I have given order to the churches of Galatia, even 
so dove." 1 Cor. 16:1. 



THE PRIMITIVE CHURCH. 243 



u 



And so ordain I in all chnrches. ' ' 1 Cor. 7 : 17. 

^ ^ The churches of Asia salute you. ' ' 1 Cor. 16 : 19. 

' ' They returned again to Lystra, and to Iconium, and 
Antioch ; . . . and when they had ordained them elders in 
every church." Acts 14: 21, 23. 

In all the above instances, the word ^'churches" refers 
to the congregations of God located at various places 
throughout one or more countries, except the last, where it 
refers to the congregation in three different cities. That 
these churches were not separate sects is clear from the 
fact that they were all combined under the same rule of min- 
istry. One inspired apostle enjoined rules upon them all; 
but we all know that no bishop of one sect has jurisdiction 
over another ecclesiastical order. By means of any com- 
plete concordance you may see that church is never once in 
the plural number when referring to the disciples of Christ 
in any one city. No matter how large the city and how 
numerous the believers, there is but one church of God in 
it. Hence, we read, '^The church that was at Antioch." 
' ' The church of God which is at Corinth. ' ' 1 Cor. 1:2. ' ' The 
church of the Thessalonians. " 1 Thes. 1:1. ''Unto the 
seven churches which are in Asia; unto Ephesus, and unto 
Smyrna, and unto Pergamos, and unto Thyatira, and unto 
Sardis, and unto Philadelphia, and unto Laodicea. " Rev. 
1:11. 

Thus you see there was only one church in one city ; and 
the seven churches of Asia, so often appealed to in apology 
for men 's sects, were not seven sects in one town, but God 's 
one community located in seven cities. There is, we repeat 
again, not a single instance in the New Testament of more 
than one congregation of God in one place or city. Not one 
exception, where the word is plural, but what it alludes to 
a plurality of locations where the church exists, and not a 



244 THE CLEANSING OF THE SANCTUABY. 

plurality of denominations. Indeed, according to every 
characteristic of the divine fold, she is but one body in heav- 
en and earth, composed of all those who are saved; and but 
one in her manifestation in any one place, composed of all 
in that place who are saved in Christ Jesus. And though 
under the apostasy there are to-day many bodies, many tow- 
ering steeples, and rival altars, in every town and city, God's 
Word is just as true to-day as when written by the inspira- 
tion of the apostles, and there is but one body in Christ, 
Rom. 12 : 4, 5. Yea, there is but one body universal in 
Christ, and but one body in Christ in Chicago, New York, 
or in any city on earth. Therefore, if '^God be true and 
everj man a liar," it follows that the multitude of bodies 
seen in these last days occupying the same place, are not in 
Christ, not the one body of Christ. However, we frequently 
admit that individuals, who through erroneous education, 
dwell in these manifold factions, and also sincerely abide in 
Christ, are in the one body of Christ, notwithstanding their 
sect relationship ; which, however, they are always ready to 
abandon when they properly discern the divine body into 
which God set them, and the rival character of the sect into 
which they are taken by man. The church of God is one in 
heaven and on earth, hence she is necessarily one holy 
family wherever she appears on earth. 

UNITY IS ONE ATTKIBUTE OF THE CHUKCH. 

We have just seen that God's church is one fold, one 
family, one body. We shall next prove from the Scriptures 
that her divine author demands perfect harmony in all her 
members, has fully provided for that unity, and forbids 
all divisions. The community of God is not only one body, 
but all divisions of that one body are condemned in the 
strongest terms. Let us hear the great Founder, as he pours 



THE PRIMITIVE CHURCH. 245 

Oiut Ms lieart in prayer to the Father, while already suffer- 
ing the inward pains of death in behalf of his dearly pur- 
chased church. 

''Holy Father, keep through thine own name those whom 
thou hast given me, that they may be one, as we are one.'' 
John 17: 11. 

"Neither pray I for these alone, but for them also who 
shall believe on me through their word ; that they all may 
be one ; as thou. Father, art in me, and I in thee, that they 
also may be one in us: that the world may believe that 
thou hast sent me. ' ' ver. 20, 21. 

"I in them, and thou in me, that they may be made per- 
fect in one; and that the world may know that thou hast 
sent me, and hast loved them, as thou hast loved me." 
ver. 23. 

Three times over he earnestly implores the Father that 
all who believe on him, through the Word of God, which has 
come down to us from the hands of the apostles, should be 
one, yea, one, even as he himself and the Father are one. 
Are we Christians if we respect not those deep heart yearn- 
ings of Christ? Do we care for the salvation of this lost 
world if we are indifferent about this heavenly unity, which 
the "wisdom of God" foresaw, and declared essential to 
their faith in the divine mission of Christ on earth? The 
Lord knew very well that the citadel of the human soul is 
under the control of reason, and can admit nothing without 
the control of that high functionary. He also perceived 
that reason must pronounce division, discord, and all strife 
and confusion, inconsistent with a religion professed as 
emanating from God. Hence, that earnest and thrice re- 
peated prayer, that we should all be one as he and tlie 
Father are one, that the world might believe that he was 
Eeally sent frona heaven to save men from their sins. 



246 THE CLEANSING OF THE SANCTUAEY. 

The language virtually implies that if this holy unity is 
not seen by the world in the professed family of God, unbe- 
lief would possess their hearts, and his death on their behalf 
would be largely frustrated. And have not his anticipations 
proved sadly true? Behold, the world is to-day rushing on 
to hell; and ever since strife and division has broken the 
sweet ''one accord" of the primitive church, the gospel 
has been comparatively powerless to convict of sin and the 
judgment, and turn the souls of men from the ways of death. 
There is then a solemn and awful weight of importance con- 
nected with this divine unity. For this cause there is perhaps 
no one thing more frequently enjoined in the New Testament 
than the oneness of all believers ; no evil more peremptorily 
forbidden than that of schisms; and no sin more strongly 
denounced than that of "causing division." The apostles 
of the Lord, walking in the spirit and footsteps of their 
Master, continued the same earnest appeal for the unity 
of all who profess thfe name of Christ. 

*'Now I beseech you, brethren, by the name of our Lord 
Jesus Christ, that ye all speak- the same thing, and that 
there be no divisions among you; but that ye be perfectly 
joined together in the same mind and in the same judgment." 
1 Cor. 1: 10. "For ye are all one in Christ Jesus." Gal. 3: 
28. "Only let your conversation be as it becometh the 
gospel of Christ: that whether I come and see you, or else 
be absent, I may hear of your affairs, that ye stand fast 
in one spirit, with one mind striving together for the faith 
of the gospel." Phil. 1: 27. "Fulfil ye my joy, that ye be 
likeminded, having the same love, being of one accord, of 
one mind." Phil. 2: 2. "Now the God of patience and con- 
solation grant you to be likeminded one toward another 
according to Christ Jesus : that ye may with one mind and 
one mouth glorify God, even the Father of our Lord Jesus 



THE PRIMITIVE CHUECH. 247 

Christ. ' ' Rom. 15 : 5, 6. ' ' And the multitude of them that 
believed were of one heart and of one soul. ' ' Acts 4 : 32. 

Here are five more positive commands in the law of God 
declaring the children of God to be '^ perfectly joined to- 
gether in the same mind and in the same judgment," that 
they ^' stand fast in one spirit, with one mind striving 
together for the faith of the gospel." ''That ye be like- 
minded, being of one accord ; ' ' not likeminded according to 
some man's mind or creed; not according to the mind of 
the flesh, nor yet the edicts of some conference of preachers, 
but, ' ' Likeminded one to another according to Christ Jesus : 
that ye may with one mind and one mouth glorify God." 
An earnest admonition is, ''I beseech you, brethren, by the 
name of our Lord Jesus Christ, that ye all speak the same 
thing, and that there be no divisions among you." For a 
refutation of the false statement that people can not see 
eye to eye ; and for the confirmation of the Word and grace 
of God; and the encouragement of God's saints in all sub- 
sequent time, it is recorded that ''the multitude of them 
that believed, were of one heart and one soul. ' ' Not simply 
a few were enabled to come into this unity for which Christ 
prayed, but the whole multitude of believers, and they num- 
bered thousands. Now we confidently affirm that the same 

salvation will produce the same fruits to-day. 

Not only did the apostles follow their teacher and Lord 

in demanding perfect unity in all believers, but they also 

show a holy abhorrence of all divisions. Accordingly, we 

are told that ' ' God hath tempered the body together, having 

given more abundant honor to that part which lacked : that 

there should be no schism in the body. ' ' 1 Cor. 12 : 24, 25. 

Here is a direct prohibition of all schisms, or divisions 

in the body of Christ. By the standard of truth all divisions 

among Christians are sinful. ' ' Now I beseech you, breth- 



248 THE CLEANSING OF THE SANCTUARY. 

ren, mark them which cause divisions and offenses con- 
trary to the doctrine which ye have learned; and avoid 
them. For they that are such serve not our Lord Jesus 
Christ, but their own belly; and by good words and fair 
speeches deceive the hearts of the simple. ' ' Rom. 16 : 17, 18. 
"A man that is an heretic after the first and second admo- 
nition reject; knowing that he that is such is subverted, and 
sinneth, being condemned of himself." Titus 3:10, 11. 
"But there were false prophets also among the peo- 
ple, even as there shall be false teachers among you, 
who privily shall bring in damnable heresies, even denying 
the Lord that bought them, and bring upon themselves swift 
destruction. And many shall follow their pernicious ways; 
by reason of whom the way of truth shall be evil spoken of. 
And through covetousness shall they with feigned words 
make merchandise of you: whose judgment now of a long 
time lingereth not, and their damnation slumbereth not." 
2 Pet. 2 : 1-3. 

It will be observed, in these texts we have classified 
together as all the same, ''a man that causes divisions," and 
''a heretic," and such as bring in heresies. And now we 
shall prove the position correct. The word hairesis is a 
Greek term, found ten times in the New Testament. In 
the following instances the word is rendered sect: Acts 5: 
17 ; 15 : 5 ; 24 : 5 ; 26 : 5 and 28 : 22. In the first, second, and 
fourth instances it is applied to the sect of the Pharisees. 
In the third and fifth, the Jews, ignorant of the true and 
universal character of God's church, called it a sect, the 
sect of the Nazarenes. As the disciples were nearly all 
from the Jewish nation, it is very natural that they should 
be looked upon as another sect of that nation. In all these 
instances it is clearly seen that hairesis is correctly rendered 
sect, which signifies a faction. 



THE PRIMITIVE CHURCH. 249 

There are ^Ye more instances of hairesis in the Greek New 
Testament, which are not translated, we may say, at all, but 
transferred with the slight change of form into heresy, and 
heretic. They are the following : Acts 24 : 14 ; 1 Cor. 11 : 19 ; 
Gal. 5 : 20 ; 2 Pet. 2 : 1 ; and in Titus 3 : 10, where the word is 
hairetekos, referring to the sectarian instead of the sect. The 
word in Acts, "After the way which they call heresy/' is 
translated sect by Rotherham, Wakefield, A. Layman, Chas. 
Thomson, H. T. Anderson, Bible Union, Emphatic Dia- 
glott. Young and the New Version. 1 Corinthians 11 : 19— 
' ' For there must also be heresies among you, ' ' is rendered 
sects by Thomson, Anderson, Bible Union, and Young; 
''parties" by Rotherham; ''factions," Emphatic Diaglott. 
The passage in Galatians 5:20, "heresies," is rendered 
sects by Thomson, Anderson, Bible Union, and Young; 
"parties," Rotherham; "factions," Diaglott; "divisions," 
New Version. The word "heresies" in 2 Peter 2 is trans- 
lated sects by Layman, Thomson, Anderson, and Young; 
"parties," by Rotherham; "factions," by Bible Union. 

The word ' ' heretic ' ' in Titus 3 :10 is translated as follows : 
"A man that causes divisions."— Bible Union. "A fomenter 
of divisions."— Wakefield. "A party man."— Rotherham. 
"A sectary."— Anderson. "A sectarian man."— Young. 
So then it is clearly seen that a heresy is a "sect," "fac- 
tion," "party," or "division"; while a heretic is a man 
who causes divisions, foments sects ; or he may be simply a 
"party man," namely, one that holds to, and is zealous for 
a sect or party, or in plain words as rendered in the excellent 
translations of Robert Young of Edinburgh, Scotland, "A 
sectarian man." So utterly abhorred in its nature, and ruin- 
ous in its fruits is the sin of party or sectarianism, that 
God's true children are commanded to reject any one that 
is guilty of the same, after the first and second admonition : 



250 THE CLEAKSING OF THE SANCTUAKY. 

'' Knowing that lie that is such, is subverted, and sinneth, 
being condemned of himself. ' ' 

All these translations, even more clearly than the com- 
mon version, prove that there is no sin more utterly abom- 
inated by the Word of God than that of sectism. Paul de- 
clared the Corinthians carnal, because inclined to sectism, 
one saying, "I am of Paul, and another, I am of Apollos.'' 
1 Cor. 3 : 1-4. In Galatians 5 : 20 "heresies" is translated in 
plain English "sects"; in several other versions the 
apostle pronounces them "the works of the flesh," and 
classifies them with adultery, fornication, idolatry, murders, 
drunkenness, revelings and such like. It is an awful fact, 
but there is in the Inspired Volume no sin mentioned that 
IS more hateful in the sight of God ; and it can not be denied 
that sects are classified with the very darkest crimes. There 
must, therefore, be a way to escape this sin, and the judg- 
ments of God that will be visited upon such as are guilty of 
the same. The dreadful evil is surely not an unavoidable 
one. The veiy fact that God renounces it, and commands 
us to reject and withdraw ourselves from sectarians, proves 
that there is a foundation upon which we may stand clear. 
Let us see if we can find it. In the very prayer in which 
Christ so earnestly and repeatedly besought the perfect 
unity of all his disciples, and all who would subsequently 
believe on him, we find him laying down the 

COMPLETE BASIS OF OlS'ENESS. 

1. ' ' They are not of the world, even as I am not of the 
world." "The men which thou gavest me out of the 
world. ' ' John 17 : 6, 14. Here is the very first condition of 
entering into the required unity. This world is all cursed 
and confused by the malady of sin. The fall of the race 
which separated between man and God, also broke the hu- 



THE PRIMITIVE CHUBCH. 251 

man family into fragments and hatred and strife one 
against another ; but Jesus came into the world and wrought 
a new creation. In it is peace, unity and harmony. But 
no man, morally speaking, can enter the new creation and 
abide at the same time in the old. Hence, no marvel that 
the mass of sectarians, who conform to the world in pride ; 
love the world in covetousness , and run with the world in 
all its popular amusements and. abominations still cry, 

We must agree to disagree, 
We mortals can not hope to see 
The Word of God just all the same, 
Until we reach a higher plane. 

Certainly not. But they need not wait the future to bring 
the higher state. Let them repent of their sins, deny them- 
selves of the lusts of the flesh, and be saved out of this world 
by the transforming grace of God ; then shall they have met 
the first conditions of discipleship, and also the first con- 
ditions of oneness. But in coming out of the old world of 
sin into what shall we enter and abide, as the 

2. Condition of unity f ''That they all may be one: as 
thou. Father, art in me, and I in thee, that they also may 
be one in us. ' ' ver. 21. Here is an important condition and 
basis of oneness. We can not hope to be one in any earth- 
born association ; but we can, and must be one in God and 
in Christ. They put darkness for light, and light for dark- 
ness, who talk of joining some sect in order to be united. 
Every sect is a schism, and to join one is to partake of the 
sin of division which is so extremely hateful in the sight 
of God. Of course, many have done so ignorantly, not 
discriminating between the church which is of God, and 
the sect which is of man; and our compassionate High 
Priest can have mercy on them that are ignorant, and out 



252 THE CLEANSIKG OF THE SAKCTUARY. 

of the way, if they are only willing to walk in the light when 
it shines unto them. If, then, we are to be one in Christ 
Jesus, they who are saved out of the world unto him, and 
abide there, walking in all his truth; and not allowing 
themselves to be enticed into anything else, the same stand 
upon the divinely appointed foundation of unity, and are 
free from the great transgression of schism. On the con- 
trary, whoever professes the name of Christ, and yet allows 
himself to be drawn into anything else beside the Lord 
Jesus, the same will have to answer for the sin of division. 
^' There is neither Jew nor Greek, there is neither bond 
nor free, there is neither male nor female: for ye are all 
one in Christ Jesus.'' Gal. 3: 28. "So we being many are 
one body in Christ.'' Rom. 12:5. What excuse is there 
then for division? There is salvation in no other but 
Christ, and "ye are complete in him"; completely saved, 
completely kept, completely supplied, and completely uni- 
fied. Since, therefore, we are commanded to "abide in 
him" and in him we have all grace, peace and wisdom, 
oneness, happiness, and holiness; what but the will of the 
flesh and of the devil, can lead men to join themselves to 
anything else? 

Says the devotee of sects, "It is utterly impossible for 
any one to bring the whole Christian body to this way of 
thinking. ' ' That is all true, and accounts for the fact that 
every human institution has failed to unite all Christians 
upon the platform of its creed; but with all this admitted 
there still remains no excuse for divisions. Man's inability 
does not overthrow God's ability. It still remains true that 
the Lord Jesus Christ "is able even to subdue all things 
unto himself." Phil. 3: 21. It was not man but Christ who 
"made both one [i. e., Jews and Gentiles], and hath broken 
down the middle wall of partition between us." Eph. 2: 14. 



THE PEIMITIVE CHURCH. 253 

And the same salvation will utterly break down and sweep 
out of existence every wall of modern sectism. ''The mul- 
titude of them that believed were of one heart and one 
soul ; ' ^ and he who, by his transforming grace, wrought this 
beautiful effect at the beginning of his heavenly kingdom on 
earth, is able to give all who truly submit themselves to him 
the same ''one mind" to-day. And, indeed, we shall show, 
in its proper place, that just now the Lord is gathering 
his holy bride from every ism under heaven into his own 
body, and fulfilling prophecy in giving them ' ' one heart and 
one way." It is God^s own doings, and man's inability has 
nothing to do with it. The work of unifying the children 
of God is no more the work of man than is our salvation. 
We are all one in Christ Jesus. 

3. The third provision of our oneness in the prayer of 
Christ was his fulfilment of the prediction of Isaiah 62: 2. 
"And the Gentiles shall see thy righteousness, and all kings 
thy glory : and thou shalt be called by a new name, which the 
mouth of the Lord shall name." Here is a clear prophecy 
of the transition from the first to the second covenant ; from 
the Israel that was born after the flesh, and was of the one 
nation, to the Israel that is born of the Spirit, out of all 
nations. The Jews as a nation rejected Christ, and the king- 
dom of heaven was open to the Gentiles. An entirely new 
order was then enacted, and old things passed away; and 
the people and church of God under the new covenant 
received a new name which was given by the mouth of the 
Lord. The same thing is again spoken of in Isaiah 65. In 
verse 12 is an awful picture of the destruction of the Jews. 
"Therefore will I number you to the sword, and ye shall all 
bow down to the slaughter: because when I called, ye did not 
answer." "And ye shall leave your name for a curse unto 
my chosen: for the Lord God shall slay thee, and call b'-" 



254 THE CLEANSING OF THE SANCTUARY. 

servants by another name." ver. 15. These scriptures were 
fulfilled when the Lord Jesus said, ' ' I have manifested thy 
name unto the men which thou gavest me out of the world. ' ' 
''While I was with them in the world, I kept them in thy 
name." John 17: 6, 12. 

While men foolishly affirm that there is nothing in a 
name, the Lord God attaches importance enough to the 
naming of his church to constitute it a matter of prophecy ; 
and he excluded all men's attempts at naming it by pre- 
announcing that it should be ''named by the mouth of the 
Lord." There are many reasons why the naming of the 
church is a matter of vital importance. One object, how- 
ever, is sufficient to speak of here. Thus prayed the man of 
sorrows, "Holy Father, keep them in thy name which thou 
hast given me that they may be one, even as we are. ' ' ver. 
11, New Version. The word rendered "through," in the 
common version, is en in the Greek, and is the same that is 
regularly translated in, all through the New Testament. Of 
twelve translations that are before us all render it, "Keep 
in thy name, ' ' save the common version. Christ fulfilled the 
prophecy by manifesting the name of God to be the basis 
of the church title : and he prayed the Father to keep them 
in his name, that they may be one as he and the Father 
are one. Therefore, even in the name, perfect unity is 
provided for. The entire church is to be kept in the one 
name, as a means of its perfect oneness. While other names 
are not the chief cause of divisions, but more generally have 
come into use because the divisions have been fomented by 
some factious spirit, or false doctrine; nevertheless, party 
names contribute their share in the creation of parties, and 
oneness in name is one essential to the perfect unity for 
which Christ prayed. 

To say that rival names do not help to divide, and per- 



THE PRIMITIVE CHUECH. 255 

petrate division, is to charge the Lord with nonsense. For 
why should he pray the Father to keep them all in his name, 
in order that they should be one as he and the Father are 
one, if their oneness would continue all the same under 
various names! In other words, if oneness in name is not 
essential to oneness in faith, life, and spirit, why did the 
Savior pray for the former as a condition of the latter? 
We admit that sincere, humble children of God may cherish 
much love and enjoy some fellowship with each other while 
under sectish names ; but such names are inconsistent with 
Bible unity, prevent its manifestation to the world, and be- 
come a wedge in the hands of Satan to more and more sepa- 
rate and alienate. Yea, it is a fact clearly seen by spiritual 
men, that the sect names are real idol gods that men wor- 
ship, and are exceedingly mad upon. But Christ has left 
no excuse for them ; in giving the one name for the church 
to be known by, he provides for her unity and condemns 
all divisions. 

'^Keep them in thy name.'^ The holy apostles hold this 
prayer of their Lord in profound respect. Let us see how 
they understood and carried it out. 

^'Feed the church of God, which he hath purchased with 
his own blood.'' Acts 20: 28. ''The church of God which 
is at Corinth." 1 Cor. 1:2 and 2 Cor. 1:1. ''Give none 
offense, neither to the Jews, nor to the Gentiles, nor to the 
church of God." 1 Cor. 10: 32. "We have no such custom, 
neither the church of God." 1 Cor. 11 : 16. "Despise ye the 
church of GodT' 1 Cor. 11 : 22. "I persecuted the church of 
God." 1 Cor. 15:9. "Beyond measure I persecuted the 
church of God, and wasted it." Gal. 1: 13. "For ye, breth- 
ren, became followers of the churches of God which in 
Judea are in Christ Jesus." 1 Thes. 2: 14. "We ourselves 
glory in you in the churches of God." 2 Thes. J • 4. "If a 



256 THE CT,7,AySI>'G OF THE SAXCTrABY. 

man know not how to rule his own honse, how shall he take 
care of the church of God?" 1 Tim. 3:5. "That thon 
mayest know how thou oughtest to behave thyself in the 
house of God, which is the church of the living God. ' ' 1 Tim. 
3:15. 

The simple word *' church'' frequently occurs without the 
qualifying part of the name ; because there being only one 
church that is of God, it was not necessary to designate it 
eveiy time by its full name. But that men should not attach 
some handle of their own to the divine coromunity, we find 
it twelve times denominated the church of God. according to 
the prayer of the Savior that it should be kept in the name 
of God. the Father. And lest, indeed, men should ascribe 
this heavenly Jerusalem to some earthly god. once it is 
qualified in full, "The church of the living God." This 
excludes all dead fraternities of the dead gods of the nations. 

The name chosen by divine wisdom very beautifully 
acknowledges her relation to God in every respect. To her 
it is said. "Thy maker is thy husband." Is it not proper 
and right that the heavenly bride should honor her husband 
by assuming his name? Again, the church is the family of 
God; she therefore naturally inherits the name of the Father. 
Because of both these relations, to assume any other name 
is an insult to the jealous God. who will not give his glory 
to another. -"For this cause." says the apostle, "I bow my 
knees unto the Father of our Lord Jesus Christ : of [from] 
whom the whole family in heaven and earth is named.'' 
Eph. 3 : 14. 15. TTe have seen that the name was given by 
^>»p TnoTith of the Lord Jesns, but is derived from the Father. 
Ihis latter fact is clearly seen in the above passage correct- 
ly rendered; for the Greek preposition ez is defined the 
same as ek, and signifies, from, out of. Hence, it expresses 
he source, or derivation of the name. It is rendered thus 



THE PKIMITIVE CHURCH. 257 

in the Emphatic Diaglott : ' ' For this cause I bend my knees 

to the Father, from whom the whole family in the heavens 

and on earth is named. ' ' Thus, also seven out of the twelve 
versions render it. 

We should also observe that this title, ''The church of 
God," acknowledges God as its founder, builder and owner. 
It therefore, not only lays an important foundation for the 
unity of all believers under the one, and only Scriptural, 
church cognomen, but it honors God as its author and pos- 
sessor. Is there then no ditference in a name! Would a 
title that does not indicate whether the church originated 
from, and belongs to, God, man, or the devil, do equal honor 
to God as that which ascribes it wholly to him! 

The glorious institution that Jesus founded is a complete 
organization. But nothing could well take on regular or- 
ganic form without designating its name. Therefore, about 
the first clause of every constitution of earthly compacts, 
reads something like this: "This society [corporation or 
joint stock company, etc.] shall be known by the name of," 
etc. So when Jesus, the Son of God, founded his heavenly 
Jerusalem on earth, he put on record that this holy com- 
munity must be kept in the name of the Father, which the 
apostles were inspired to word as follows, "The eJcklesia of 
God." In this one name her oneness is to be maintained. 
Whoever, therefore, imposes, or assumes any other church 
title, is not only guilty of disobeying the earnest desire of 
Christ, but is also guilty of creating or partaking of the 
enormous sin of schism. This is a matter of no small weight 
in the sight of God. 

4. The fourth plank in the divine basis of oneness is the 
inspired discipline that the head of the church gave for its 
government. The Lord Jesus forever cut off all excuse for 
his professed disciples to usurp the headship of his church, 



258 THE CLEANSING OF THE SANCTUAKY. 

by presuming to make laws and regulations for their own 
government. In the very prayer that pleads for their 
perfect unity he says, '^I have finished the work which thou 
gavest me to do." John 17 : 4. By reference to Deuteronomy 
18 : 15-19 it is seen that one thing the Father required of 
him was to speak unto the people all his new covenant 
law. This he had therefore done. Yea, he saith, ''I have 
given unto them the words which thou gavest me. ' ' Truly, 
^ ' I have given them thy word. ' ' John 17 : 8, 14. 

Having already shown the perfection and infallibility of 
this divinely authorized discipline , we simply call attention 
to it here to show that nothing essential to the foundation 
of perfect unity is unsupplied. Had the founder of the 
church of God left her without a creed, or system of cooper- 
ation, it might have been taken for granted that men were 
left at liberty to draft such rules as they thought best ; and 
so have an excuse for different creeds, and divisions that 
would arise therefrom. But Jesus has forever excluded all 
who would be lawmakers in the kingdom of heaven. By his 
inspired last will and testament he has put in quarantine 
every craft rigged by man in the harbors of great Babylon. 

i i There is one body, and one Spirit, even as ye are called 
in one hope of your calling; one Lord, one faith, one bap- 
tism, one God and Father of all, who is above all, and 
through all, and in you all." Eph. 4: 4-6. What a beautiful 
picture of perfect unity ! There is but one body ; therefore, 
to start another is to go out of the one. One Spirit; to 
admit another is to give place to the devil. There is one 
Lord. This ignores all the lords, and high officials of sect- 
ism that resolve themselves into a rival head, and announce 
themselves, ' ' The law-making power of the church. " ' ' One 
faith"— the faith once for all delivered to the saints. Jude 
3. By whom was it given? Ans,— ''The Lord gave the 



THE PRIMITIVE CHURCH. 259 

word : great was the company of those that published it. ' ' 
Psa. 68 : 11. This clearly defines the prerogative, both of 
Christ and all his ministers. As head of the body, it is 
his place to issue all laws. As simple messengers of the 
Lord, it is the duty of his messengers to deliver and en- 
force his Word, without adding thereto, or taking therefrom 
one jot or tittle on pain of eternal banishment from his 
kingdom. How utterly different the province of ministerial 
duty, as portrayed in the Word of God, to that disgusting, 
God-dishonoring scheme of general and annual conference 

and assemblies of modern sectism, wherein they usurp the 
office of Christ, the ^'one lawgiver." 

There is '^one faith, one baptism;" i. e., the one faith 
of the gospel is publicly professed in the one and same 
literal ordinance of baptism. Hence, when Satan infused 
party spirits into the disciples at Corinth, the apostle re- 
proved them by three questions: ''Is Christ divided! was 
Paul crucified for you! or were ye baptized in the name of 
Paul ! " 1 Cor. 1 : 13. The idea is this : Christ is not divided, 
he only was crucified for them, and they all received the 
same ordinance of baptism. Hence, there was no excuse for 
division and infant baptism. They could not be divided 
without going out of Christ and inventing a different bap- 
tism. Therefore, it has come to pass that the modem factions 
' ' deny this Lord that bought them, ' ' and substitute the sac- 
raments of B-ome for the ordinances of Christ; especially 
that wherein we testify our death to sin by burial with 
Christ in baptism. The Lord having given the same rule 
for all his disciples to walk by, and the Holy Spirit to guide 
each one into a knowledge of all this divine system of truth; 
there is here again, no possible excuse for division. Neither 
Christ, his Spirit, nor yet his Word cause divisions. They 
are all the result of carnality and subscribing to some tra- 



260 THE CLE-Os■SI^'G OF THE S.^'CIUAEY. 

ditioii or creed of man. which make of no effect the TVord 
of God. He. therefore, that subscribes to anything else, by 
the inspired "Word is guilty of the sin of division in the 
sight of him who has made all provision for unity. 

5. TTe now come to the great condition, and all-potent 
means of perfect imity found in the prayer of Christ In 
the very midst of his four times repeated prayer that we 
should be *'one as he and the Father are one,'' lie thus 
implores the Father: •"Sanctify them through, thy truth: 
thy word is truth. And for their sakes I sanctify myself, 

that thev also misrht be sanctified through the truth." John 

17 : 17, 19. 

Here we say is secured to us the essential and all-sufficient 
means of producing perfect unity in all the body of Christ 
First we will trace the blessed cause and effect in its neg- 
ative virtues. In 1 Coiinthians 3:3: Galatians 5 : 19. 20. we 
see that factions or heresies are the works of the flesh, the 
fruits of the carnal mind. Entire sanctification heals all 
divisions by removing the cause: for it cleanses the heart 
from all unrighteousness. But there is a positive part to 
this all-sanctifying work of grace, namely, the infilling of 
the Holy Spirit: the return of Christ from heaven in the 
power of the Comforter, and bringing with him the Father, 
and all to abide in the church forever : thus filling his sanc- 
tified temples '"with all the fulness of God." While the 
perfect cleansing feature of the sanctifying grace removes 
aU carnality, the cause of division : the all-pervading love of 
God. shed abroad in the heart by the Holy Spirit that is 
given to us . brings all hearts into the same harmony that 
reigns in heaven, into perfect unity, as the Father and Son 
are one. This is expressed in these words : ''And the glory 
which thou gavest me I have given them: that they may 
be one, even as we are one: I in thera, and thou in me, 



THE PRIMITIVE CHtTRCH. 261 

that they may be made perfect in one ; and that the world 
may know that thou hast sent me, and hast loved them, as 
thon hast loved me. ' ' John 17 : 22, 23. 

The glory he has given to the church, which makes us 
one as he and the Father, he thus defines, ^'I in them, and 
thou in me, that they may be made perfect in one.'' The 
unifying glory is the indwelling God; for ''the Lord shall 
be unto thee an everlasting light, and thy God thy glory.'' 
Isa. 60 : 19. In Luke 2 : 32 Christ is declared to be, ''A light 
to lighten the Gentiles, and the glory of thy people Israel. ' ' 
And again we read, ''If ye be reproached for the name of 
Christ, happy are ye; for the spirit of glory and of God 
resteth upon you. ' ' 1 Pet. 4 : 14. The Father, Son, and Holy 
Spirit, constitute the excellent glory that Jesus bequeathed 
to his church. Who dare say that this divine fulness is unable 
to produce the effect Christ said it would? "But we all, 
with open face beholding as in a glass the glory of the Lord, 
are changed into the same image from glory to glory, even 
as by the Spirit of the Lord. ' ' 2 Cor. 3 : 18. 

From glory to glory, we receive the glory of the very 
image of Christ; namely, from the glory of justification 
into the glory of entire sanctification. "But we are bound 
to give thanks alway to God for you, brethren beloved of 
the Lord, because God hath from the beginning chosen you 
to salvation through sanctification of the Spirit and belief 
of the truth : whereunto he called you by our gospel, to the 
obtaining of the glory of our Lord Jesus Christ." 2 Thes. 
2:13,14. 

This very clearly shows that the glory of the Lord Jesus 
Christ is the infilling of the Holy Spirit, the Comforter. For 
our sanctification is "to the obtaining of the glory of our 
Lord Jesus Christ." This glory makes us all one as the 
Father and his Son. "For it became him, for whom are 



262 THE CLEANSING OF THE SANCTUAEY. 

all things, and by whom are all things, in bringing many- 
sons unto glory, to make the captain of their salvation per- 
fect through sufferings. For both he that sanctifieth and 
they who are sanctified are all of one : for which cause he 
is not ashamed to call them brethren. ' ' Heb. 2 : 10, 11. Here 
again the glory, and the grace of entire sanctification are 
spoken of as the same, and perfect oneness is its sure 
fruit. Both Christ and all that are wholly sanctified by him 
are of one, yea, of one Spirit, of one mind, of one faith, of one 
heart and soul, and all in ' ' one body, ' ' of which he is the 
head, and we are members in particular. If, therefore, 
Christ and his apostle tell us the truth, we are forced to the 
conclusion that all who are not thus made one, and who yet 
plead for sects, are not sanctified, not in possession of the 
glory. But let us hear the testimony of the Word once more : 
^'And he gave some, apostles; and some, prophets; and 
some, evangelists; and some, pastors and teachers; for the 
perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ: till we all come in the 
unity of the faith, and of the knowledge of the Son of God, 
i;into a perfect man, unto the measure of the stature of the 
fulness of Christ. ' ' Eph. 4 : 11-13. 

Here again this beautiful fruit of perfected holiness is 
recorded; namely, unity. The various gifts of the minis- 
terial calling are all given of God, and all center in the 
paramount object of the perfection of the saints ; in which 
experience they ''all come in the unity of the faith, and of 
the knowledge of the Son of God, unto a perfect man," a 
perfect body. Christ "made of twain [Jews and Gentiles] 
one new man," a new church; and thank God, he has 
provided for the perfect holiness and unity of this 
church of the new covenant. The perfection of the saints 
is attained in entire sanctification (Heb. 10: 14), and ''the 



THE PRIMITIVE CHUECH. 263 

unity of the faith, ' ' its inevitable fruit. The language im- 
plies two things, i. e., they are all brought into the one 
faith, 'Hhe faith" once for all delivered to the saints. 
Second, they are not left in various and conflicting views 
and interpretations of the one faith. Nay, but the ' ' unity of 
the faith," implies one faith, a perfect uniformity in the 
understanding of the same. So we plant our feet on the 
sure Word of God and by its authority affirm that God has 
made full provision, in every respect, for the perfect har- 
mony in faith, life and teaching, of all who honestly wish 
to know the truth and obey the same. Therefore, perfect 
unity is a law and characteristic of God's church in its 
normal condition. 

But before we pass from this point, we must expose the 
perverse reasonings of modern heretics. In one strain of 
logic they affirm that it is all right that the Christian world is 
divided into so many different shades of belief, and variety of 
church-organization ; that thereby the gospel has been more 
extensively spread and more people evangelized, because 
everybody can find a church to suit him. And when the 
Word of God is brought forward to show that all God's 
people should be one, they seek to cover the enormous sin of 
schisms by saying, "All God's people are one." Now while 
it must be admitted that there is a measure of inward 
fellowship, and a tendency to draw together, in the hearts 
of all who possess any degree of saving grace, it is equally 
true that there is such a thing as the sin of division. Had not 
Christ seen that it was possible for divisions to be brought in 
among his disciples, he would not have so earnestly prayed 
that they should all be one. It is also true, that while there 
are men and women in the various organized divisions who 
have passed from death unto life, they can only ^'livc at a 
poor dying rate/' while they are fenced apart by the party 



264 THE CLEAXSI^G OF THE SA^CTUAHY. 

names and creeds. As we have said, the tendency of all who 
profess any measure of the love of God, is to draw together 
and assemble together; but this very inward bent of the 
Spirit of God is denied this course by the control of party in- 
terests, and party lords. And so the Spirit, grieved and 
hindered, gradually swoones and dies out of the heart, and 
the sectarian spirit only is left to animate their profession. 
So then be it understood that 

(1 1 Perfect unity is the order of God's church, and Ms will 
in all that believe; (2) The disciples of Christ, may be in a 
scattered condition in sects, and such are all the Protestant 
sects, so far as real disciples compose their membership; 
(3) TThere separations of any kind are brought in between 
truly converted men. the church is not in the normal state, 
and spiritual death must sooner or later ensue to the body 
thus disintegrated : and being spiritually dead it is no longer 
God's church: ('4i The formation of sects, or organizing 
divisions, both destroys the church and prevents the salva- 
tion of the world. 

The next attribute of the church that Jesus founded of 
which we shall speak is 

UXIVEESALITY. 

That is. it contains universally all true believers. The 
great Eedeemer declared. ' ' There shall be one fold and one 
shepherd."' "So we. being many, are one body in Christ." 
Eom. 12:5. That one body is his church: for God, the 
Father, gave his Son "to be the head over all thin^-s to the 
church, which is his body."' Eph. 1:22. 23. In 1 Corin- 
thians 12 : 12 this one body is identical with Christ himself. 
Since, therefore, the church is the body of Christ, yea, and 
is Christ, and since it is also a fact that no one can be saved 
outside of Christ, and outside of his bodv. therefore it 



THE PRIMITIVE CHURCH. 265 

follows that all who are saved of God are inside the church 
of God, and all outside of it are unsaved. It is the universal 
fold of all the redeemed. 
Next we will consider 

EXCLUSIVENESS. 

The use of this term conveys the idea that all who are not 
in the church that Jesus founded, are excluded from sal- 
vation and the Christian's hope. If any person is not dis- 
posed to comply with the conditions of membership in God 's 
church, he can not turn aside and join some other church 
that presents a wider door; for there is no other. There 
is but one Savior for all men: "There is none other name 
under heaven given among men whereby we must be saved. ' ' 
But all who are saved by him are "baptized [or inducted] 
by one Spirit into one body " ; so all who are outside of this 
one body are excluded from the grace of God. Christ is 
an exclusive Christ; there is none other beside him. The 
faith that he gave us is an exclusive faith; no other saves 
the soul. The truth of God is exclusive in its nature ; every- 
thing contrary to it is false. The kingdom of Christ is ex- 
clusive. It is a stone that breaks everything else to pieces. 
The one church that Jesus founded and named, and which is 
his own body, is also exclusive, for there is only "one body in 
Christ." During the reign of pagan persecution the rulers 
offered to stop the bloody martyrdom and allow the Chris- 
tians to worship God in freedom, if they would confess that 
the pagan idols were also real Gods. This they could not do, 
but chose rather to die. And on this very point of exclusive- 
ness is the present offense of the cross. People would not se- 
riously object to God's ministers setting forth the church as 
contained in the Scriptures, if we would recognize their 
earth-born institutions as being also God's churches. But 



266 THE CLEANSIKG OF THE SANCTUABY. 

this we can not do and be honest before God, and faithful 
to his Word. There is but one household of faith. Christ 
does not have a plurality of wives. He has but one bride, 
and she has no sisters. Thus saith her husband, ' ' My dove, 
my undefiled is hut one; she is the only one of her mother.*' 
S. of Sol. 6:9. 

It is true there is in these last days a large sisterhood 
of Protestant bodies calling themselves churches, but the 
Lamb's wife owns no kin to them. They are of an entirely 
different family. Their mother is "Mystery, Babylon, the 
mother of harlots." As God is one, only one religion can 
emanate from him. As ' ' God is not the author of confusion, ' ' 
his church can not be a split up and confused lot of rival in- 
stitutions. He recognizes no sisterhood of churches. If, 
therefore, there is but one church that emanated from God, 
whence come the rest? Martin Luther would answer, "What- 
ever is not of God is of the devil." Men come to us and 
say just what the devil besought of Christ: "Let us alone." 
"Go on and preach what you believe, but let everybody 
else alone." This is great blindness. If the true God 
would reign, Dagon, and all other gods must fall down, and 
have their heads broken off. If Christ be lifted up, anti- 
christ must be demolished. The kingdom of God and the 
kingdom of darkness can not jointly flourish, nor even co- 
exist in the same heart. No man can preach the truth with-, 
out knocking down error, any more than darkness can yet 
hold sway after light has come. So likewise, the church of 
the living God, which is the pillar and ground of the truth, 
must utterly exclude and antagonize every counterfeit 
church. Hence, in the present evening light, which reveals 
the true fold, "every founder is confounded by the graven 
image, for his molten image is falsehood, and there is no 
breath in them. They are vanity, and the work of errors : in 



THE PRIMITIVE CHURCH. 267 

the time of their visitation they shall perish. ' ^ Jer. 10 : 14, 15. 
That time has now come; for the preaching of the '^ pillar 
and ground of the truth'' demolishes ''the work of error.'' 

Grod's chnrch is exclusive, like himself. And he who is 
not willing to commit himself exclusively to God and to the 
church that Jesus purchased with his own blood, but for the 
friendship of the world and the masses of sectarians, yet 
endorses the great wicked babel of isms, and by so doing 
avoids persecution— he is not fit for the kingdom. While 
men have held a place both in God's church, and man's 
creeds, through ignorance, yet when the true light comes 
they have no cloak for their ignorance and must cut loose 
from the one or the other. If they then refuse to walk in the 
light, ''It &hall be taken away from them that which they 
have." Or if they only have a form, only "seem to be 
religious," "that which they seem to have shall be taken 
away. ' ' The spirit of this age is to place Christ and Belial on 
an equality ; to call everything that has a name to be re- 
ligious, God 's church ; and thus try to palm off upon the Al- 
mighty the corrupt works of the devil and insult his holiness 
by classifying with his heaven-born seed, all the hypocrites, 
and abominable characters that have been taken into the va- 
rious branches of Babylon. But, ' ' The Lord knoweth them 
that are his. " 

The great congress of all religions held in Chicago at the 
world's fair, A. D. 1893, was a perfect selling out of Christ. 
They claimed to meet in one great brotherhood, forcing fel- 
lowship between light and darkness, Christ and Belial, God 
and idols, heaven and hell. Heathen, idolaters, Shintoists, 
and worshipers of all the ridiculous gods that hell has in- 
vented, met on one common level, as one great family, which 
virtually denied the exclusiveness of the God of the Bible 
and placed Christ on a level with heathen idols. This, we 



268 THE CLEA^^SI^'G of the saxctuaey. 

say, was an abominable slander on the name of Christ, and 
wicked blasphemy in the sight of God. It virtually proves 
the whole business of Roman and Protestant babel have 
left Christ and have gone over to the gods of Baal. For 
surely Christ is separate from all such, and the God of the 
Bible, he only is God, and his church the one and only true 
and saving fold, and the faith of Christ is alone from heaven. 

HOLIXESS. 

This is the one all-important, and absolutely essential 
attribute of the divine church. Before God put forth the 
first creative act in the formation of this world, he deter- 
mined that its inhabitants should be holy. ''According as 
he hath chosen us in him before the foundation of the world, 
that we should be holy and without blame before him in 
love." Eph. 1:4. For this reason he created man in his 
own image, in his own moral likeness. And this image of 
God, in which man was created, and into which he is again 
restored by the all-transforming and sanctifying grace of 
God, is ''righteousness and true holiness." Eph. 4:23. 
"After God," must mean after the original pattern in which 
man was created ; after the moral likeness of his own Maker, 
which is defined as "righteousness and true holiness." 
Colossians 3 : 9, 10 leaves us no shadow of a doubt that 
this original God-likeness, from which we have the word 
godliness, is restored to the soul of man here in this life. 
"Seeing that ye have put off the old man [evil nature] with 
his deeds ; and have put on the new man. which is renewed 
in knowledge after the image of him that created him.'' 
Here we see that salvation in the second Adam brings back 
the holy image of God that man lost by sin in the first Adam. 

This moral perfection in man is essential to the very ob- 
ject of his being. "And the Lord spake unto Moses, saying, 



THE PRIMITIVE CHUECH. 269 

Speak unto all the congregation of the children of Israel, 
and say unto them, Ye shall be holy: for I the Lord your 
God am holy. ' ' Lev. 19 : 1, 2. ' ' But as he which hath called 
you is holy, so be ye holy in all manner of conversation; 
because it is written. Be ye holy ; for I am holy. ' ' 1 Pet. 1 : 
15, 16. Can any thoughtful mind read these words without 
the impression that God created man to enjoy the blessing 
of fellowship and companionship with him? to enjoy 
the society of God, and to be a ''worker together with him,'* 
in carrying forward his beneficent plans! The imperative 
command is, "Be ye holy;'' and the one great and all-suf- 
ficient reason for the injunction is, ' ' Because I the Lord your 
God am holy." The import of the reason is this, man was 
created to walk with and enjoy God. But God being holy, 
man must also be holy ; otherwise there can be no affinity be- 
tween God and man: no adaptation to each other's society. 
Therefore, when our first parents by sin lost their holiness 
of heart, the image of God, they were spoiled for his heav- 
enly society. They dreaded his approach, and hid with 
fear and trembling when they heard his voice. Having now 
become unholy, his holiness drove them out from his pres- 
ence. And let it here be remembered that heaven on high is 
filled with the holiness and presence of God, and it is the 
utmost folly and delusion to cherish a hope of entering into 
its ineffable glory, unless made perfect and spotless in holi- 
ness before God. ' ' Follow peace with all men, and holiness, 
without which no man shall see the Lord." But, "Blessed 
are the pure in heart, for they shall see God. ' ' 
For this great object was the church established here 

on earth. She is the mountain of God's own holiness, and 
her plane of moral perfection is the plane of heaven. 
She is all one "family in heaven and earth," so that all 
who are in fellowship with her, are iu fellowship with the 



270 THE CLEANSING OF THE SANCTUAEY. 

Father and his Son Jesus Christ (1 John 1:3), and are con- 
sequently fitted for the enjoyment of all the holy society of 
heaven. The church of the IMng God is paradise restored 
on earth, a ''new creation"; and no person can enter save 
through salvation from all sin; and no person can remain 
in the church when ceasing to be holy, no more than Adam 
and Eve could remain in Eden after corinipted by sin. As 
their own sin made the presence of God unendurable, and 
necessarily drove them out, so "every branch in Christ that 
bringeth not forth good fruit, the Father taketh away." 
There are then no unholy branches in the Christ vine. "For 
if the first-fruit [Christ] be holy; ... so are the branches." 
Eom. 11:16. 

Persons belonging to the different religious organizations 
which men have founded, it is said, ought to be holy; but 
all the members of God's church are holy. AVhen men are 
judged unworthy of membership in any modern sect, it is in 
the power of its rulers, by some course prescribed in their 
discipline, to expel such. But men becoming unfit for mem- 
bership in the body of Christ, are already without the same. 
God's church is self-adjusting. "Whosoever abideth in him 
sinneth not." "He that committeth sin is of the devil." 
1 John 3 : 6, 8. By the act of sinning he transforms himself 
from the family of God to the family of Satan. Therefore, 
as the root is holy so are also the branches. It is not said that 
they ought to be holy, which would admit the possibility of 
unholy branches, but they are holy. Therefore the unholy 
are not branches at all. 

The chief end of man's existence is to worship the 
Lord. But how must a holy God be worshiped? Ans.— 
"Worship the Lord in the beauty of holiness." Psa. 29: 2. 
"0 worship the Lord in the beauty of holiness: fear be- 
fore him all the earth." Psa. 96 ; 9. The same in substance 



THE PRIMITIVE CHURCH. 271 

is required by the Savior in the absolute demand, ' ^ God is a 
Spirit, and they that worship him, must worship him in 
spirit and in truth. ' ' Since God 's church is on the plane of 
spiritual worship to God, it is holy in his sight. 

The church is also seen to be holy unto God, because he 
walks in the midst of her. ^ ^Where two or three meet in my 
name, there am I in the midst of them. " ^ ^ And I will man- 
ifest myself unto you as I do not unto the world." These 
and similar statements, show a social communion between 
God and his people in the new Jerusalem, which is the 
church of the first-born ; and holiness is just as essential to 
enjoy the society of God, as it was when its loss drove Adam 
and Eve from his presence. 

But still more strikingly does the holiness of God's church 
on earth appear when we consider it as the actual dwelling 
place of God. ''In whom ye also are builded together for 
a habitation of God through the Spirit." ''As God hath 
said, I will dwell in them and walk in them. ' ' Can any per- 
son conceive of God dwelling in any other but a holy 
temple? Nay, "The temple of God is hol}^, which tem- 
ple ye are. ' ' 1 Cor. 3 : 17. Neither can a few unholy ones 
pass under cover of the general holiness of others. Had 
there been a thousand holy men in Eden, they would have 
intensified rather than decreased, the fire of God's holy pres- 
ence, and would have made the place all the more unen- 
durable to the sinner. So no hypocrite can smuggle himself 
into the awful temple of God's presence. "Without holiness 
of heart," God is a consuming fire. " " Therefore the ungodly 
shall not stand in the judgment, nor sinners in the congrega- 
tion of the righteous." Psa. 1:5. There never was, nor 
ever can be a sinner or unholy person in the church, which 
is the body of Christ. Such characters may, and do assemble 
with the church, and may seek to pass for members of the 



272 THE CLEANSING OF THE SANCTUAEY. 

body, and where the church is deficient in discerning, 

such may actually pass undetected, and yet they are not in 
the church. 

This must be apparent to all when we consider what 

constitutes membership in any society. First, the con- 
ditions, and process of becoming a member must be met; 
and. second, the name entered on the roll of membership. 
Therefore the class-book of any sect decides who are and 
who are not its members. Xo matter how much a man may 
affirm his membership, if not in their book his claim is false. 
And no difference how vile a character may be, if his name 
stands on their book he is a member, even though the so- 
ciety be ashamed to confess the fact. Xow it is by these 
same two tests that we define membership in God's church. 
First, all must have entered through Christ, the only door, 
and by the process of salvation (John 10: 9; Eph. 2: 18) ; 
for there is no other possible admittance. Second, he must 
have his nan:e in the Lamb's book of life: for there is no 
other enrollment of the names of all the household of God. 
Therefore, no one can enter except by salvation, and all that 
are thus born of God do not commit sin, but are "holy breth- 
ren" : and. furthermore, no sinner or hypocrite has deceived 
God. and has his name written down in heaven: and whoso- 
ever committeth sin and does not continue to overcome, his 
name is blotted out of the book of life. ''And the Lord 
said unto Moses. TVLosoever hath sinned against me, Mm 
will I blot out of my book." Ex. 32 : 33. But, '-'He that 
overcometh. the same shall be clothed in white raiment; and 
I will not blot out his name out of the book of life." Rev. 
3 : 5. There are then no sinners continued on the book of 
God's church, nor any one who is overcome by the devil, or 
any evil agent. Xot an unholy member in the church of 
God. She is a "spiritual house, an lioly priesthood'' ; "^ 



THE PBIMITIVE CHURCH. 2lS 

chosen generation, a royal priesthoodj an holy nation, a pe- 
culiar people. ' ' 1 Pet. 2 : 5, 9. Yea, saith her Lord, ' ' Thon 
art all fair, my love ; there is no spot in thee. " S. of Sol. 4 : 7. 

UNCHANGEABLENESS. 

Though great and popular counterfeits of the church have 
been formed on earth, which are very mutable in all their 
elements ; and though it is also true that the real membership 
of God's church may increase and decrease in numbers, and 
during the middle ages they were trodden down, and so worn- 
out by the persecuting powers of darkness, that but few re- 
mained on earth to keep alive the holy seed : yea, and though 
it be also true that the truth itself, and nearly all the doc- 
trine and principles of the church of the living God, were 
trodden under foot by the adversary and almost entirely 
hidden out of sight beneath the traditions and inventions of 
men, yet it still remains true that every doctrinal element of 
the divine structure is eternal and unchangeable. Many 
factious bodies have arisen since Christ purchased and 
founded his holy community, but, ^ ^ The portion of Jacob is 
not like them ; for he is the former of all things. ' ' Jer. 51 : 
19. The fold of Christ is the same thing on earth to day that 
she was before the first "molten image" of sectism was 
evolved from strife and spiritual ignorance. We have seen 
that God is the builder and maker of the church; and the 
wise man says, ' ' I know that, whatsoever God doeth, it shall 
be forever : nothing can be put to it, nor anything taken from 
it : and God doeth it, that men should fear before him. That 
which hath been is now; and that which is to be hath al- 
ready been; and God requireth that which is past." Eccl. 
3:14,15. 

It looks indeed as if these words were placed on record 
to rebuke all the founders of new sects, and inventors of 

18 



274 THE CLEANSING OF THE SANCTUARY. 

new creeds. Also to vindicate the nncliangeable cliiircli of 
God. The law of Moses was given for a temporal purpose, 
and for a limited time. ' ' It was added because of transgres- 
sions [to restrain sinful deeds], till the seed should come." 
Gal. 3 : 19. That seed is Christ, ver. 16. So the whole law 
system was only to remain until Christ came, and it was 
supplanted by the new covenant, the law of Christ. But 
while it was in force no man could set it aside, add to, or 
take from it. But the Christian system constitutes the law of 
the kingdom of God which shall '^ stand forever"; there- 
fore, it ' ' shall be forever. ' ' An attempt to change one word 
of it is sure death to the soul. Even the pope with all his 
boasted power, is unable to change the eternal laws of the 
kingdom of heaven, though he shall 'Hhink to change times 
and laws. ' ' Dan. 7 : 25. No power short of the throne of 
God can change one thing in the divine church. ''Nothing 
can be put to it, nor anything taken from it. . . . That which 
hath been [in the church at the beginning] is now ; and that 
which is to be [in the church in all future time and eter- 
nity] hath already been [in it from the beginning] ; and 
God requireth that which is past." The same self-denial, 
and repentance, and utter forsaking of all sin, that were 
conditions of entering the church at the beginning must be 
met to-day. The same experience of entire sanctification 
and holy character demanded then is yet required and fully 
provided for in God's church. ''No man can serve two 
masters" now, any more than when Christ uttered the say- 
ing; although Satan has ,deceived the mass of sectarian 
professors into the false notion that they can serve sin 
and Christ right along together— sin daily in word, thought, 
and deed, and yet be Christians. But the Book has not 
changed, and it is still true that "he that committeth sin 
is of the devil. ' ' 



THE PRIMITIVE CHURCH. 275 

The same purity, unity, glory and power and perfect 
peace that God put in his church, are yet there, though 
only appropriated by few men on earth. The same miracu- 
lous gifts that the Lord set in the body have never been 
taken out. Gifts of wisdom and knowledge, healing and 
discerning of spirits, and the gift of casting out devils, 
these are all yet in the church, notwithstanding the teach- 
ing of all sectism to the contrary. Finding not these gifts 
in their bodies, they have all taught the people that God 
has recalled them. But he had never promised to set in 
men's structures what he has placed in his own church. 
But since we have returned from Babylon to the heavenly 
Jerusalem we find the precious gifts all yet remaining in 
it, and awaiting the faith once delivered to the saints to 
grasp and develop them into use. There is not one non- 
essential incorporated into the Word of God, nor yet one 
element that was to drop out after the death of the apostles, 
or at any subsequent time. 

The inspired apostle Paul, speaking of the New Testa- 
ment ordinances, said to the Corinthians: "For I have re- 
ceived of the Lord that which also I delivered unto you, 
that the Lord Jesus, the same night in which he was be- 
trayed, took bread," etc. 1 Cor. 11: 23. And in verse 2 he 
commanded them, saying, "Keep the ordinances, as I de- 
livered them unto you." So God's people are not left at 
liberty to modify one of the ordinances in the least, much 
less to substitute the sprinkling rite of paganism, and Ro- 
manism, for the sacred ordinance of burial with Christ in 
baptism. And how presumptuous it is to cast away one 
of the ordinances of Christ, as the largest portion of pro- 
fessors do ; or all of them, as the Quakers and a few others 
do; taking the ridiculous position that the law of Christ 
met with a revision some time after the apostles died, and 



276 THE CLEANSING OF THE SANCTUARY. 

the canon of the Scriptures complete, in which the positive 
ordinances were left out. How directly opposite to the 
words of Christ this falsehood! Thus we read: ''For as 
often as ye eat this bread, and drink this cup, ye do show 
the Lord's death till he come." And the command to bap- 
tize all who believe in Christ is incorporated in the com- 
mission which authorizes the perpetual ministry, and to 
which is subjoined the promise, ''Lo, I am with you alway, 
even unto the end of the world. Amen." So the obliga- 
tion to administer the ordinance of baptism extends par- 
allel with the commission to preach the gospel to the end 
of the world; and so of every element of the entire divine 
system. There is not a mutable factor in it. This fact is 
clearly established in Jude 3. ''Beloved, ... I was con- 
strained tO' write unto you exhorting you to contend earnest- 
ly for the faith which was once for all delivered unto the 
saints." The verb "delivered" is in the aorist tense, and 
therefore denotes that it was "delivered once for all," as 
rendered in the Revised Version, and nearly all other trans- 
lations. If it was delivered once for all, it is therefore un- 
changeable to the end of time. Even the language of the 
common version, ''once delivered unto the saints/' con- 
veys that idea. So we repeat that the church as it stood 
in its primitive glory, and unity exists unchanged to-day. 
Amen. 

INDESTRUCTIBILITY. 

This element of the church, we wish especially to notice ; 
for upon the erroneous supposition that the church Christ 
built was entirely destroyed. Mormon fiction has built her 
house. They argue that the apostasy destroyed the church, 
hence it became necessary for man to build another; and 
that under divine inspiration Joseph Smith reestablished 



THE JPRlMlTtVE OHtTRCH. 277 

the church of God upon earth. But if we can prove that 
the church of God was never destroyed, but exists to-day, 
we establish the fact that the Mormons, with all their 
modem sects, are but human frauds imposed upon the 
people. 

In Daniel 2 : 44 the New Testament church was proph- 
esied of as a kingdom set up by the God of heaven, ''which 
shall never be destroyed: . . . and it shall stand forever.'' 
This accords with the language of Jesus in Matthew 16: 
18: "And I say also unto thee. That thou art Peter, and 
upon this rock I will build my church; and the gates of 
hell shall not prevail against it. ' ' These solemn declarations 
of Heaven's truth are sufficient to establish the fact that 
the church Christ built will stand forever. If the gates of 
hell could not prevail against it, it exists to-day. Yes, dear 
reader, that divine temple exists just as solid, and firm, and 
shines with as much luster and brilliancy as in days of yore. 
Though it has waded through bloody seas of martyrdom, 
and for centuries has been largely hid from human view 
under ecclesiastical rubbish of men, yet it never was 
destroyed. Never! Earthly kingdoms and governments 
have passed away; great and mighty changes have been 
wrought in the earth, but the church of God has marched 
onward in its course, and now as we near the close of time's 
mortal year, it rises above the mists and fogs of supersti- 
tious night and shines forth in pristine glory as the beau- 
tiful rays of the setting sun. It is destined to march on- 
ward in its upward flight while the cycles of eternity roll. 

Let us briefly view the elements which compose this 
temple. Christ is its head (Col. 1: 18), foundation (1 Cor. 
3:11), door (John 10:7, 9), and governor (Isa. 9:6, 7). 
Its walls are salvation. Isa. 26: 1. Its law, the truth. Gal. 
6:2. Its bond of union, the love of God. Col. 2:2. Its 



278 THE CLEANSING OF THE SAKCTUAHY. 

membersliip, the saved of all nations. Now then it will 
be seen at a glance that, to destroy the church, yon wonld 
have to destroy its foundation (Christ), which the apostle 
Panl declares "standeth sure"; its head (Christ), who is 
"alive forevermore"; its door, which ''no man can shnt"; 
its law, which ''endureth forever"; its walls (salvation); 
yea, all the people of God who compose it. But since 
there never has been a time but what God had a people, 
and all the above elements are eternal, the church of God 
is indestiTictible. Its walls of salvation no man can batter 
down. 

But one phase of the church went into apostasy— the peo- 
ple—and not all of them. For there were millions who, 
rather than bow down and acknowledge the ungodly doc- 
trines of popery, sealed their testimony with their blood. 
The foundation, head, door, government, unity, purity, etc., 
of the church never went into apostasy; and in these last 
days as we come out of apostasy we simply return to those 
primitive elements again. We come to the same Zion which 
Christ established in the beginning. The church of God 
is a spiritual institution. 1 Pet. 2:5 "Ye also, as lively 
stones, are built up a spiritual house, an holy priesthood, 
to offer up spiritual sacrifices, acceptable to God by Jesus 
Christ." Its door of admission is a spiritual door. Jesus 
says, "I am the door: by me if any man enter in, he shall 
be saved. ' ' John 10 : 9. " For by one Spirit are we all bap- 
tized into one body. " 1 Cor. 12 : 13. Its foundation is spirit- 
ual, "For other foundation can no man lay than that is 
laid, which is Jesus Christ." 1 Cor. 3: 11. "That spiritual 
Rock that followed them : and that Eock was Christ. ' ' 1 Cor. 
10:4. 

Thus we cover every specification of the Xew Testament 
church and find it wholly divine, spiritual, and eternal. 



THE PRIMITIVE CHURCH. 279 

Therefore, it is utterly impossible for men to build an or- 
ganization like it, because they can not manufacture spirit- 
ual things. This church is the finest organism the world 
has ever seen. It is truly worthy of God himself. It is his 
temple, in which he dwells; therefore, there is nothing 
so august as this church, seeing it is the temple of God. 
Nothing so worthy of reverence, seeing God dwells in it. 
Nothing so ancient, since it existed before all modern re- 
ligious sects. And, thank God! there is nothing so solid, 
since Jesus is its only foundation and it is declared to be 
the pillar and ground of the truth. There is nothing more 
closely united and indivisible, since all hearts are knit to- 
gether by the perfect love of God, and Christ is its corner- 
stone. Nothing more lofty, since it reaches as high as heav- 
en. Nothing so regular and well proportioned, since Christ 
and the Holy Spirit are the architects. Nothing so beauti- 
ful, since it is adorned with Christ's holiness. Nothing so 
brilliant, since Christ is its light. Nothing so strong, since 
salvation is its walls and bulwarks. There is no institu- 
tion in the world so spacious, since it is spread over the 
whole world, and takes in all who have washed their robes 
and made them white in the blood of the Lamb. No insti- 
tution so spiritual, since all its members are living stones, 
animated and inhabited by the Holy Spirit. No institution 
so lasting, since it is destined to stand forever. In it the 
poor, the wretched, and distressed of every nation find 
shelter. It is the place where God does his marvelous 
works, where he is to be sought and found, and worshiped. 
Such is the sanctuary of the New Testament. She is a 
strong tower, into which we have run and are safe. 



280 THE CLEANSING OF THE SANCTUAHY. 

THe ConQtiests and Victories of the 
Clwirch of God. 



Having viewed the primitive clmrch in its brilliant glory 
and beauty, we will now trace it through its many con- 
quests and victories throughout the entire Christian era, 
until it is caught up to explore and enjoy the celestial world 
of light and bliss. These great conquests and victories 
through which the church was to pass are beautifully por- 
trayed in prophecy and Eevelation. The prophets with 
a few strokes of their pencil, and a few dashes of their pen 
spoke volumes to us. ^' Whoso readeth, let him under- 
stand." The kingdom of Christ is represented as one of 
constant conquest and victory. Christ reigns while his 
enemies are being conquered: ^'For he must reign, till 
he hath put all enemies under his feet." 1 Cor. 15: 25. In 
the very opening of the plan of redemption, Christ is seen 
upon a white horse: and he had a bow; and a crown was 
given unto him: and he went forth conquering, and to con- 
quer. Rev. 6 : 1, 2. This white horse denotes the purity of 
his church or kingdom. A bow in his hand signifies that 
he is a warrior: and such he is declared to be in the same 
book of symbols: "In righteousness he doth judge and 
make war." Eev. 19:11. A crown was given him. This 
proves that Christ had begun his reign as King of kings 
and Lord of lords. He went forth conquering, and to con- 
quer. Christ the King of heaven was never to lose a bat- 
tle. His mission was to conquer; hence, he went forth con- 
quering. This represents the glorious victories gained in the 
early morning of the Christian era; Christ conquering the 
nations through his pure church. Not only is Christ seen 



CONQUESTS Ai^D VlCTOEtES OF O^HE CHURCH. 281 

in the form of a warrior rushing to battle, but the whole 
church was seen: ''Looking forth as the morning, fair as 
the moon, clear as the sun, and terrible as an army with 
banners/' S. of Sol. 6:10. 
We will first consider her victory 

OVEE SIN, DEATH, AND SATAN, THE PRINCE OF DARKNESS. 

Man originally was a king, and reigned over the whole 
world. It lay prostrate at his feet. He held the dominion. 
But through the subtlety of the old serpent, man was robbed 
of his kingdom and became a servant; was brought under 
bondage. Satan became prince of this world and held 
dominion over all mankind. ''By one man sin entered into 
the world, and death by sin, and so death passed upon all 
men, for that all have sinned." We are further told that 
' ' death reigned from Adam to Moses. ' ' Rom. 5 : 12, 14. The 
gloomy pall of spiritual death hung over all the world. 
Even Moses' law could not give life, for Paul tells us, "If 
a law had been given which could have given life, verily 
righteousness should have been by the law.'' The fact 
is, spiritual life was never obtained from the time Adam 
fell until Christ announced to the world, "I am come that 
they might have life, and that they might have it more 
abundantly." Since, therefore, spiritual death hung over 
all, it follows that all were under the dominion of sin; 
and so testifies the apostle that "God hath concluded all 
under sin." In that dispensation it was said, "There is 
not a just man upon earth, that doeth good, and sinneth 
not." "There is no man that sinneth not." "For the 
blood of bulls and goats could not take away sins. " " The 
law made nothing perfect. ' ' Therefore they were required 
to offer sacrifices ' ' year by year continually, ' ' and a remem- 
brance was made ' ' of sins every year. ' ' 



2S2 THE CLEAXSIXG OF THE SANCTUARY. 

This all being true the reader can better understand why 
8atan was called the ' ' Prince of this world. ' ' He held the 
dominion over mankind. They never were fully delivered 
from his tyrannical rule. But Christ the King of heaven 
came to earth to restore to man ''the first dominion." He 
set up the kingdom of heaven in direct opposition to the 
kingdom of darkness. He began by saving men from their 
sins, and ''healing all that were oppressed of the devil." 
This caused Satan's kingdom to fall "like lightning." By 
the giving of his life, and his triumphant resurrection from 
the grave, Christ conquered death, sin, and hell, bringing 
salvation, life, and immortality to light, and extended the 
same freely to all. Hear his own words: "All power is 
given unto me in heaven and in earth." Mat. 28:18. 
"Wherefore he is able to save them to the uttermost that 
come unto God by him." The prince of this world (Satan) 
was cast out (John 12:31), and Christ was raised up "a 
Prince and a SaA^ior" (Acts 5:31) ; "Prince of the kings 
of the earth." Eev. 1: 5. This same power he gave to the 
church: "Behold, I give unto you power to tread on ser- 
pents and scorpions, and over all the power of the enemy." 
Luke 10 : 19. "Unto him that loved us, and washed us from 
our sins in his own blood, and hath made us kings and 
priests unto God." Eev. 1:5,6. Thus we see the prince 
of darkness dethroned and Christ and his church reigning 
over him. Yea, they reigTied over the world, over sin and 
diseases. On thrones of love the whole church sat "a royal 
priesthood, ' ' saved through the blood of Christ. Thus was 
"the kingdom and the greatness of the kingdom" given to 
the saints, or the church, and her first great victory was 
won. We will now follow her through the various great 
conflicts with ecclesiastical powers, and with admiration 
view her at last as a mighty redeemed host, with palms in 



-{ 



CONQUESTS AND VlCTOEIES OE THE CHURCH. 283 

their hands standing before the throne, more than conquer- 
ors through him that loved us. The first of these was 

PAGANISM UNDER THE ROMAN POWER. 

Nebuchadnezzar king of Babylon marched his armies to 
Jerusalem, destroyed the city and house of God, took the 
vessels of the temple, and the remaining Jews, and carried 
them away captive. This occurred B. C. 606. Among the 
captives carried to Babylon was one Daniel, who especially 
was endued with wisdom from on high. In the second year 
of Nebuchadnezzar 's reign, he had a remarkable dream. In 
his dream he saw a great image. Being an idolater, an 
image was an object that would at once command his at- 
tention and respect. But the thing went from him; there- 
fore, he called all the magicians, astrologers, and sorcerers, 
but none could reveal or interpret the dream. Finally God 
revealed the matter to Daniel, who made known to the king 
his dream as follows : 

''Thou, king, sawest, and behold a great image. This 
great image, whose brightness was excellent, stood before 
thee ; and the form thereof was terrible. This image 's head 
was of fine gold, his breast and his arms of silver, his belly 
and his thighs of brass, his legs of iron, his feet part of iron 
and part of clay. Thou sawest till that a stone was cut 
out without hands, which smote the image upon his feet 
that were of iron and clay, and brake them to pieces. Then 
was the iron, the clay, the brass, the silver and the gold, 
broken to pieces together, and became like the chaff of the 
summer threshing-floors; and the wind carried them away, 
that no place was found for them : and the stone that smote 
the image became a great mountain, and filled the whole 
earth." Dan. 2:31-35. 

These five short verses open one of the most sublime 



284 a:HE CLEAKsii^G o]? the sanctuary. 

chapters of human history. It is so comprehensive that 
the real period which it covers, beginning more than twenty- 
five centuries ago, reaches from that far distant point past 
the rise and fall of kingdoms, past the setting up and over- 
throw of empires, past cycles and ages, over into the eternal 
state— yes, to all eternity. First, in the vision, are brought 
to view four universal monarchies, which ruled in succes- 
sion in ancient times. The first of these is represented by 
the head of gold, interpreted by the prophet as follows: 
''Thou, king, art a king of kings: for the God of heaven 
hath given thee a kingdom, power, and strength, and glory. 
. . . Thou art this head of gold." ver. 37, 38. 

By this we understand that the Chaldean kingdom is 
what the head of gold represented. It was a golden kingdom 
in a golden age. Babylon, its metropolis, lay in the garden 
of the East. The city lay in a perfect square, fifteen miles 
on each side. It was surrounded by a wall 350 ft. high and 
87 ft. thick. It had one hundred and fifty gates of solid 
brass. Its hanging gardens were a wonderment. This city 
contained many things which were wonders of the world, 
but the city itself was the greatest wonder of its time. It 
was in this city, by the rivers of Babylon, that the Israelite 
captives sat down and wept, when they remembered Zion. 
Said they, ''We hanged our harps upon the willows in the 
midst thereof. For there they that carried us away captive 
required of us a song; and they that wasted us required of 
us mirth, saying. Sing us one of the songs of Zion. How 
shall we sing the Lord's song in a strange landf Psa. 137: 
1-4. I presume it is safe to say that never before did 
the earth see a city like this; and since has it never seen 
its equal. With the earth prostrate at her feet, she sat, 
"The glory of kingdoms, the beauty of the Chaldees' ex- 
cellency. '^ Such was Babylon, with Nebuchadnezzar, in 



CONQUESTS AND VICTORIES OF THE CHURCH. 285 

the prime of life, its ruler, when the Israel captives entered 
its impregnable walls to serve for seventy years. 

While Babylon was founded by Nimrod over two thou- 
sand years before Christ, it did not enter the field of proph- 
ecy until connected with the people of God, which was 
about 606 B. C Here the head of gold began in history 
and continued until 538 B. C, when, during the reign of 
Belshazzar the son of Nebuchadnezzar, the kingdom fell 
into the hands of the Modes and Persians. See Dan. 5. 
The Medo-Persian kingdom is what the ''beast and arms 
of silver" represented, interpreted by Daniel as follows: 
''And after thee shall arise another kingdom inferior to 
thee." ver. 39. It was not inferior in power, nor in the 
extent to which it carried its conquests; for Cyrus erected 
the most extensive empire that up to that time had ever 
existed. But it was far inferior in wealth, luxury, and 
magnificence. But the Medo-Persian kingdom was finally 
overthrown and conquered by the Grecians. This occured 
about 286 B. C. 

The Grecian empire is what the "belly and thighs of 
brass ' ^ represented, interpreted by Daniel as " a third king- 
dom of brass, which shall bear rule over all the earth. ' ' ver. 
39. The conquests of Grecia under Alexander have no par- 
allel in historic annals for suddenness and rapidity. The 
"legs of iron" and "feet part of iron, and part of clay," 
Daniel interprets to be the ^'fourth kingdom/^ both in its 
strong and divided condition, ver. 40-43. 

A careful reading of verses 41, 42 will show that the feet, 
part of iron and clay are termed ^'the kingdom/' though 
divided. This was Pome. Thus far in this vision tlie image 
represents four universal kingdoms ; viz., Babylon, Medo- 
Persian, Grecian, and Roman. "And in the days of these 
kings shall the God of heaven set up a kingdom, which shall 



286 THE CLEANSING OF THE SANCTUARY. 

never be destroyed: and the kingdom shall not be left to 
other ijeople, but it shall break in pieces and consume all 
these kingdoms, and it shall stand forever. Forasmuch as 
thou sawcst tliat the stone was cut out of the mountain 
without hands, and that it brake in i)ieces the iron, the 
brass, the clay, the silver, and the gold." ver. 44, 45. 

This language is so clear that it would seem impossible 
to misunderstand it. "In the days of these kings"— king- 
doms. But four kingdoms are seen in the image. But four 
are s])oken of in llie interpretation thereof. In their days, 
or, before thc'\ [lass oil' the field of action, the God of 
heaven would set up his everlasting kingdom. AVhile they 
yet held the dominion, the stone would be cut out and 
smash them to pieces. Ah, beloved reader, how wonderful 
the fulfilment! It was when Konie, the fourth of the above 
kingdoms, had reached the summit of its glory and power; 
when its domain was so large that it was denominated "all 
the world" (Luke 2:1); and Augustus Cicsar w^as an abso- 
lute sovereign, iiiling over three hundred millions of people, 
that a litth' l)a])e was ])()rn in tlie town of Bethlehem of 
Ju(h'a; whose infant wailings, no doubt, were mingled ^^th 
the lowing of oxen, and the bleating of lambs, but who 
estal)li>lir(l a kiiigch)iii. which, without fagot or sword, with- 
out war and ])loodshed, with no weapons but tlie gospel of 
Christ, the blood of the Lamb, and burning testimony, 
marched onward with conquering ])Ower, until the heathen 
kingdoms of darkness went crashing to pieces before it. 
The lion-heart ('(1 rulers of nations handed over their scepters 
to tlie "Lion of the tri])e of Judah," whose throne is for- 
ever and ever; and a scepter of righteousness is the scepter 
of his kingdom. Heb. 1:8. In fulfilment of DanieLs proph- 
ecy, "Jesus came into Galilee, preaching the gospel of the 
kingdom of God, and saying, The time is fulfilled and the 



CONQUESTS AND VICTORIES OF THE CHURCH. 287 

kingdom of God is at hand/' Mark 1 : 14, 15. The dispensa- 
tion of the glorious gospel of infinite mercy, and manifesta- 
tion of eternal trutli by Jesus Christ, was now to fully open 
up to all mankind. This is called a kingdom because it has 
laivs, all the moral precepts of the gospel: its subjects, all 
who believe in Christ Jesus: and its king, the Sovereign of 
heaven and earth. 

From the above scripture we learn four things: First, 
everything that is done is according to a plan laid by divine 
wisdom, and never performed till the time appointed is 
filled up. Second, that the kingdom and reign of sin were to 
be destroyed, and the kingdom of grace and heaven estab- 
lished in their x^lace. "Where sin abounded, grace did 
much more abound." ''Sin shall not have dominion over 
you, for ye are . . . under grace." Third, that the kingdom 
of God and his reign by grace begins with repentance of 
past sins. Fourth, that this reign of grace is at hand, and 
began with Christ's ministry, when the time was announced 
"fulfilled." And now, nothing but an obstinate persever- 
ance in sin and impenitence can ke(^i) a soul out of it; and 
that now is the time to enter in. 

Christ came to establish his church, of which he is the 
everlasting head and governor. He set up a government and 
kingdom which is eternal. Revolutions may destroy the 
kingdoms of earth, but the gates of Ik^II and death shall 
never be able to destroy the church or kingdom of Christ. 
His is the only dominion that shall never havci an end. In 
the language of Dr. A. Clark, "llie kingdom of grace and 
the kingdom of glory form the endless government of 
Christ." 1'his was the stone which smote the image ui)on 
its feet, and broke them to pieces. And, as portrayed in this 
prophecy, pagan Rome finally was broken to pieces under 
the iron rod of the gospel of Christ, and fell A. D. 476. 



288 THE CLEANSING OF THE SANCTUAHY. 

That iron kingdom which once ruled the earth crumbled to 
pieces under the fire of gospel truth and holiness, and the 
church of God triumphed. Christianity became the fifth uni- 
versal kingdom. Rome was the last of earthly kingdoms 
that ever swayed universal authority, or ever will. But 
Christ's kingdom is universal. The uttermost parts of the 
earth is his possession. In every nation are to be found 
disciples of Christ. His rule extends to all the earth. 
Kings and magistrates bow before him and do him homage. 

Before passing from this prophecy we shall take a little 
space to consider the erroneous position of millennialism. 
They argue that as the ten toes of the image represent the 
ten divided kingdoms of Rome, these were the kingdoms 
to be in existence when Christ would set up his ever- 
lasting kingdom; and since none of those ten kingdoms 
were in existence when Christ appeared in his first advent, 
they conclude that the establishment of Christ's kingdom 
is yet future. I shall now prove their position false for 
the following reasons : 

1. The ten toes are not called kingdoms in the prophecy. 
The legs, feet, and toes are all summed up in this prophecy 
as "the kingdom"— the "fourth kingdom." ver. 40-43. Only 
the four universal monarchies— Babylon, Medo-Persia, 
Grecia, and Rome are called kingdoms. The image, as a 
whole, represents these four. They are called kingdoms. 
"And in the da^^s of these kings [kingdoms]" the God of 
heaven was to set up his everlasting kingdom ; that is, 
during their reign ; before they passed off the field of action. 
Wliile they yet held dominion, as before proved, this was 
fulfilled by the coming of Christ and the establishment of 
his kingdom, or church, during the reign of Rome. Chris- 
tianity fulfilled the prophecy in smashing to pieces these 
heathen powers. 



1 



CONQUESTS AND VICTORIES OF THE CHURCH. 289 

2. The time can not reach to Christ ^s second coming, 
for none of the original ten kingdoms are now in existence. 
Three of them fell under popery. Dan. 7 : 8, 20, 24. They 
have all long since passed away. There are in existence to- 
day probably twenty fragments of those original kingdoms, 
but the toes of the image are no more. 

3. The image Nebuchadnezzar saw in his dream, was 
evidently a well proportioned man. His toes were the 
proper size. But millennialism would say that Nebuchad- 
nezzar saw a man with toes longer than the man. Let us 
measure that image from the crown of his head to his toes. 
The Babylonian kingdom represented by the head of gold 
came into prophecy about 600 B. C. The first of the ten 
kingdoms of Rome was formed about A. D. 356. This was 
the Huns. This would make in all 956 years. So the 
whole image measured less than one thousand years, till we 
reach the toes. Now if those toes still exist, as foolish 
millenarians suppose, till the present year 1902, they would 
measure over 1,500 years. That would make a man with 
toes 500 years longer than the man. Such are the absurdi- 
ties of those who believe in a future literal kingdom to be 
established upon earth. 

4. The stone struck the image upon his feet. But since 
there is no longer feet or toes of that image left, the kingdom 
of God is already established. When set up by Christ it 
was a small stone, but it began to roll onward, and finally 
became so great that, when Rome became brittle, Christianity 
struck her such an awful blow that she flew to pieces. 

5. All the New Testament scriptures teach that the king- 
dom was set up at Christ's first advent. See Mark 1: 14, 
15; John 18:36, 37; John 1:49; John 12:12-15; Luke 19: 
37, 38; Mat. 21:4, 5; Heb. 2:9; Rev. 1:5; Eph. 1:20-22; 
Heb. 1 : 7, 8 ; Heb. 4 : 16 ; Luke 17 : 20-22 ; Rom. 14 : 17 ; Rev. 



290 THE CLEAXSIXG OF THE SAXCTUAEY. 

1:5, 6; Eoin. 5:17; Luke 16:16; Mat. 3:12; Mat. 1:17; 
Mat. 11:12; Mat. 12:28; Mark 12: 31; Mat. 16:28; Luke 
9:27; Mark 9:1; Col. 1:13; Eev. 1:9. These twenty- 
six positive texts, with many more, are surely a sufficient 
apology for us not accepting the false doctrine of a future 
kingdom upon earth. The only kingdom yet future is the 
everlasting kingdom of glory above, which we shall enter 
when time is no more. 

This same conflict and victory of the church over pagan- 
ism under the Eoman power is beautifully portrayed in the 
book of Eevelation. ''And there appeared a great wonder 
in heaven; a woman clothed with the sun, and the moon 
under her feet, and upon her head a crown of twelve stars : 
and she being with child cried, travailing in birth, and 
pained to be delivered. And there appeared another wonder 
in heaven; and behold a great red dragon, having seven 
heads and ten horns, and scA'en crowns upon his heads. 
And his tail drew the third part of the stars of heaven, and 
did cast them to the earth : and the dragon stood before the 
woman which was ready to be delivered, for to devour 
her child as soon as it was born. And she brought fortE 
a man child, who was to rule all nations with a rod of iron : 
and her child was caught up unto God, and to his throne. 
And the woman fled into the wilderness, where she hath a 
place iDrepared of God, that they should feed her there 
a thousand two hundred and threescore days." Rev. 12 : 1-6. 

Prior to this John saw a door opened in heaven, and 
heard a voice, saying, ''Come up hither, and I will shew 
thee things which must be hereafter." He says, "And 
immediately I was in the Spirit." Eev. 1:1, 2. This ex- 
plains such ex]Dressions as. There appeared a great ivonder 
in heaven, and. There icas ivar in heaven, etc. John, while 
in the Spirit, saw in symbol ; or in other words, there passed 



CONQUESTS AND VICTORIES OF THE CHURCH. 291 

before him .a panorama of visions, of great events which 
were to take place upon the earth. He saw in heaven, in 
vision, what would take place upon earth in reality. The 
woman here described represents the true church of God— 
the bride of Christ— in her primitive unity and purity. The 
blessed union which exists between Christ and his people is 
explained by the term marriage. This is true both of our 
present spiritual union with Christ, and our future eternal 
union with him. The whole church is in Scripture termed 
^'the Lamb's wife,'' ''the bride of Christ," etc. She was 
''clothed with the sun," a striking emblem of Jesus Christ 
—the "Sun of righteousness," the light and glory of the 
church. 

The church was clothed with his righteousness, which 
is represented in the same apocalypse by "pure linen, clean 
and white. ' ' Rev. 19 : 8. She was clothed with his holiness, 
with the beautiful garments of salvation. The result was 
that she was a pure church. She was clothed with his power ; 
for to her he said: "Behold, I give unto you power to tread 
on serpents and scorpions, and over all the power of the 
enemy." Thus she was equipped to battle the hosts of 
hell, and this power was manifest in the salvation of sinners, 
the sanctification of believers, and the healing of the sick 
of all manner of diseases. She was clothed with his authori- 
ty and judgments. The result was that "with great power 
gave the apostles witness of the resurrection of the Lord 
Jesus: and great grace was upon them all." "And great 
fear came upon all the church, and upon as many as heard 
these things." "And of the rest durst no man join himself 
to them: but the people magnified them." 

"And upon her head a crown." Ah! she sat a queen. 
Her husband, the glorious Lord, is the king of heaven— 
"King of kings^ and Lord of lords," He ascended on 



292 THE CLEANSING OF THE SANCTUARY. 

higli, ''crowned with glory and honor," and now reigns a 
monarch over earth and sky. But his wife— the church 
—shares this royal honor. With the same glory which the 
Father crowned him, he crowned her. ''And the glory 
which thou gavest me, I have given them. ' ' She shares his 
reign in the kingdom of peace. A crown upon her head. She 
reigns with Christ over sin, Satan and the world. "He died 
unto sin once: but in that he liveth, he liveth unto God." 
And to the church it is said : ' ' Sin shall not have dominion 
over you." Jesus testified that "all power in heaven and in 
earth is given unto me. " And to the church he gave "power 
over all the power of the enemy." He testifies : "I have over- 
come the world." And we read that "whatsoever is bom of 
God overcometh the world." Thus, beloved reader, "The 
kingdom and the greatness of the kingdom under the whole 
heaven was given to the saints of the Most High." 

The twelve stars in her crown represent the twelve apos- 
tles of the Lamb. These adorned her fair brow. Her 
travail in biii:h and pain to be delivered represent the 
earnest labor of the early church for the salvation of the 
world. The fruit of matrimony is offspring. The object 
of our marriage to Christ is that we may bring forth fruit 
unto God. Rom. 7: 1-4. Like a true wife, the church joined 
heart and soul with him in the great cause which drew 
him to the earth. The whole church is a unit made up of 
"workers together with God" in the salvation of lost souls. 
Both "the Spirit and the bride say, Come." "As soon as 
Zion travailed, she brought forth her children." 

It is said that she "brought forth a man child, who was 
to rule all nations with a rod of iron. ' ' The question before 
us now, is, what does this man child represent? Many ex- 
positors suppose it refers to Christ. But for the following 
reasons it can not: The woman here referred to i§ the New 



CONQUESTS AKD VICTORIES OF THE CHUBCH. 293 

Testament church. This church labors and pains to be deliv- 
ered, and suddenly brings forth this child. Christ is not a 
child of the church of God. She is not his mother. He is her 
founder, and husband, the Father of this child. The prophet 
calls him ^ ' the everlasting Father. ' ' Since it can not refer to 
Christ, we shall clearly prove that it refers to the great and 
mighty host of children brought forth by the pristine church. 
This man child is clearly defined in the prophecy of Isaiah 
as follows : 

^ ' Before she travailed, she brought forth ; before her pain 
came, she was delivered of a man child. Who hath heard 
such a thing"? who hath seen such things? Shall the earth 
be made to bring forth in one day 1 or shall a nation be bom 
at once? for as soon as Zion travailed, she brought forth her 
children. Shall I bring to the birth, and not cause to bring 
forth? saith the Lord: shall I cause to bring forth and 
shut the womb? saith thy God. Rejoice ye with Jerusalem, 
and be glad with her, all ye that love her: rejoice for joy 
with her, all ye that mourn for her : that ye may suck, and 
be satisfied with the breasts of her consolations; that ye 
may milk out, and be delighted with the abundance of her 
glory. For thus saith the Lord, Behold, I will extend peace 
to her like a river, and the glory of the Gentiles like a 
flowing stream: then shall ye suck, ye shall be borne upon 
her sides, and be dandled upon her knees. As one whom 
his mother comforteth, so will I comfort you; and ye shall 
be comforted in Jerusalem. ' ' Isa. 66 : 7-13. 

Here is the same man child seen in Revelation 12. The 
same is declared to be ^a nation of children born at once/ 
''in one day." ''She [Zion] was delivered of a man child. ^' 
In surprise the prophet exclaims : ' ' Who hath heard such a 
thing? who hath seen such things? Shall the earth be made 
to bring forth in one day? or shall a nation be born at oncef 



294 THE CLEANSIKG OF THE SAKCTUABY. 

for as soon as Zion travailed, she brought forth her chil- 
dren. ' ' This is clear. A nation of children bom suddenly 
constitutes the man child who was to rule the nations with 
a rod of iron. This child sucks the breasts of her consola- 
tions, and milks out, and is delighted with the abundance of 
her glory; is borne upon her sides, and dandled upon her 
knees. "What does this refer to but new-born babes, who 
desire the sincere milk of the Word, that they may grow 
thereby! 1 Pet. 2 : 2. Paul said to some of these ''babes in 
Christ, " ' ' I have fed you with milk. ' ' 1 Cor. 3 : 1-3. Was 
not this fulfilled in the early church? While Zion (one hun- 
dred and twenty in number) was in travail in an upper 
room in Jerusalem, they suddenly brought forth, and a 
nation of three thousand children were born into the family 
in one day. In a few days the number of children increased 
to about ten thousand. It was but a little while until the 
number increased to hundreds of thousands. At an early 
date the church at Antioch alone numbered one hundred 
thousand. A great and might\^ nation of children bom at 
once ; born unto Zion. 

But why is this called a man child! It will be observed 
in Ephesians 2 : 15 that the host of Jews and G-entiles born 
unto the church of God, made one in his blood, reconciled 
unto Grod in one body, constitute "one new manJ^ This is 
the man child, just as the great apostate church is termed the 
man of sin in 2 Thessalonians 2. But it may be objected 
that this child was to rule the nations. True; and so did 
this host. It was prophesied of them by Daniel, ''But the 
saints of the Most High shall take the kingdom, and possess 
the kingdom forever, even forever and ever. ' ' Dan. 7 : 18. 
The Lord himself applies the fore'going language to his 
people in Eevelation 2 : 26, 27 : "And he that overcometh, . . . 
to him will I give power over the nations : and he shall rule 



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COl^QUESTS AND VlCCCORlES OF THE CHURCH. 297 

them with a rod of iron." ^^ Whatsoever is bom of God 
overcometh the world: and this is the victory that over- 
come th the world, even our faith. ' ' 1 John 5 : 4. 

This represents the glorious triumph of the early church. 
The breaking of the nations into shivers, and ruling them 
with a rod of iron, is the same as the stone of Daniel 2 break- 
ing in pieces and consuming the brass, iron, silver, and 
gold, until no place was found for them. Those heathen 
nations were consumed before the onward march of Chris- 
tianity. The iron rod of the gospel broke them to pieces. 

But it is said that John saw another wonder— '^ A great 
red dragon, having seven heads and ten horns, and seven 
crowns upon his heads. ' ' This dragon represents Rome un- 
der the pagan religion. Eome was truly a dragon power. 
Its color— red— denotes its blood-thirstiness. Its seven 
heads are elsewhere explained a follows : ' ^ The seven heads 
are seven mountains, on which the woman sitteth." Rev. 
17 : 9. This, no doubt, refers to the seven hills which support 
the city of Rome. Rome is built on seven mountains. Since 
this city was the seat of pagan government, this power sat 
on seven mountains. 

But the seven heads of this power are further explained 
to mean something else as well. ^'And there are seven 
kings : five are fallen, and one is, and the other is not yet 
come ; and when he cometh, he must continue a short space. '^ 
Rev. 17 : 10. These were the seven supreme forms of gov- 
ernment which ruled the empire. They were as follows : 
the regal power, the dictatorship, the decemvirate, the con- 
sular, the triumvirate, the imperial, and the patriciate. At 
the time John wrote the book of Revelation, the first **five 
were fallen. ^ ' He says, ^ * One is. ' ' The sixth head, or that 
which existed in John's time, was the imperial head under 
the Caesars. The seventh head, John says, '^Is not yet 



298 THE CLEANSING OP THE SANCTUARY. 

come;" had not yet ai^peared in John's time. When it 
would come it was to continue but ''a short space." This 
was the patriciate. It ruled the empire only about fifty-one 
years. A further exposition of this will be given farther on 
in this chapter. 

The ten horns of the dragon represent the ten kingdoms 
which grew out of the Eoman empire. Rev. 17 : 12. They 
were the Huns, the Ostrogoths, the Visigoths, the Franks, 
the Vandals, the Suevi, the Burgundians, the Heruli, the 
Anglo-Saxons, and the Lombards. The tail of the dragon 
signifies the latter end of his reign. The casting down of 
the stars, doubtless, refers to the thousands of bright lu- 
minaries who were martyred during the reign of paganism ; 
for it is said that the dragon stood before the woman to 
devour her child as soon as it was born. How awfully true ! 
Just as fast as men accepted the Christain faith the pagans 
were ready to devour them. Such were the bloody days of 
the church under pagan Eome. But Christianity spread so 
rapidly, and the gospel had such a crushing effect that Eome 
finally tottered and fell. 

But what became of that holy nation— the great host of 
saints, who were marching onward victorious over every 
foe ? Aye, they suddenly disappeared from the earth. The 
child was caught up to God, and to his throne. They as- 
cended to paradise, while darkness, superstition, and iniqui- 
ty flooded the earth. The brilliant light of Christianity was 
eclipsed by the darkness of apostasy. 

''The woman fled into the wilderness." This ivilderness 
signifies the great apostasy into which the church went. It 
is a fact that the apostasy rapidly developed at the end 
of the pagan persecutions. However we will consider that 
more fully later on. The above is one description. Again 
we are taken over the same ground. 



COKQUESTS AKD ViCTOKIES OE THE CHUHCH. 299 

^^And there was war in heaven: Michael and his angels 
fought against the dragon; and the dragon fonght and his 
angels, and prevailed not; neither was their place found 
any more in heaven. And the great dragon was cast out, 
that old serpent, called the Devil, and Satan, which deceiv- 
eth the whole world: he was cast out into the earth, and 
his angels were cast out with him. And I heard a loud voice 
saying in heaven, Now is come salvation, and strength, and 
the kingdom of our God, and the power of his Christ : for the 
accuser of our brethren is cast down, which accused them 
before our God day and night. And they overcame him by 
the blood of the Lamb, and by the word of their testimony ; 
and they loved not their lives unto the death. Therefore 
rejoice, ye heavens, and ye that dwell in them. Woe to the 
inhabiters of the earth and of the sea ! for the devil is come 
down unto you, having great wrath, because he knoweth that 
he hath but a short time. And when the dragon saw that 
he was cast unto the earth, he persecuted the woman which 
brought forth the man child. And to the woman were given 
two wings of a great eagle, that she might fly into the wil- 
derness, into her place, where she is nourished for a time, 
and times, and half a time, from the face of the serpent.'^ 
Rev. 12 : 7-14. 

It has been thought by some that this great conflict took 
place in the eternal heavens between Beelzebub and Christ ; 
but such a view is very erroneous. To say that the eternal 
heavens, where purity and holiness reign, was once the 
scene of war, is preposterous in the extreme. This is to be 
understood the same as the wonders in heaven. John while 
in the Spirit saw in vision what took place upon the earth 
in reality. This great conflict took place in the early morn- 
ing of the Christian era. 

But who is Michael? ^'Yet Michael the archangel, when 



300 THE CLEAXSI^'G OP THE SAXCIUAEY. 

contending ^tli the devil he disputed about the body of 
Moses, durst not bring against him a railing accusation, 
but said. The Lord rebuke thee." Jude 9. Jude here calls 
him the archangel— chief or head of the angelic host. We 
have but to enquire who this is to have the solution. 1 Peter 
3:21, 22 — "Jesus Christ, who is gone into heaven, and is 
on the right hand of Grod; angels and authorities and powers 
being made subject unto him. " " ' • Again, when he bringeth in 
the first-begotten into the world, he saith, And let all the 
angels of God worship him. * * Heb. 1 : 6. Christ then is 
the archangel, whom Jude terms Michael. Daniel calls 
Michael "the great prince which standeth for the children 
of thy people." Dan. 12:1. This is a clear prophecy of 
Christ whom "God exalted with his right hand to be a 
Prince and a Savior, for to give repentance to Israel, and 
forgiveness of sins. ' ' Acts 5 : 30. 31. TTe deem the fore- 
going sufficient to convince any one that ]\Iichael is the Lord 
Jesus Christ. In fact, when Michael conquered the dragon, 
the host of heaven sent up a shout to God, because ''the 
power of Ids Christ" was manifest, ver. 10. 

As before proved, the dragon represents paganism, or 
Rome under the pagan religion. Xow, if by the dragon be 
meant Beelzebub himself, then we are necessarily led to the 
conclusion that the great apostate spirit is a monster having 
seven heads and ten horns, and also that he has a tail, 
with which he drags after him the third part of the stars of 
heaven. God never created such an angel, nor can it be 
proved that Satan now has such an appearance. The appel- 
lations. ' ' old serpent. " " Devil, ' ' and ' ' Satan ' * must, there- 
fore, be understood figuratively. 

The heathen power was called "that old serpent which de- 
ceiveth the whole world,'' from its subtlety against the 
Christians, and its causinor almost the whole then known 



CONQUESTS AND VICTORIES OF THE CHURCH. 301 

world as far as was in its power to embrace the absurdities 
of paganism. From its great opposition to the Christian 
church, it was called Satan, which is a Hebrew word sig- 
nifying an adversary. It was also called the devil, because 
its religion was purely of devilish origin. Paul says that 
'Hhe things which the Gentiles [heathen nations] sacrifice, 
they sacrifice to devils ; . . . and I would not that ye should 
have fellowship with devils. Ye can not drink the cup of 
the Lord, and the cup of devils. ' ' 1 Cor. 10 : 20, 21. It is 
a fact that the early Christians called the pagan power the 
devil; and they rightly named it, for it was the principal 
agent through which the old fiend deceived the world, and 
opposed the church of God in primitive days. 

At the ushering in of this gospel dispensation, paganism 
was the universal religion. Eome held universal sway. 
Even the Jews as a nation, with a few exceptions had accepted 
it ; forsaking the God of their fathers, they worshiped idols. 
Paganism held the highest position on earth when Christ 
appeared to save the world. But he who is called Michael, 
because he is like God, and his angels (messengers— holy 
ministry) waged war against this dragon in his high places. 
Being victorious he proved to the world that heathenism 
had no right to such a high seat. Therefore Christ cast 
him down, and set his kingdom up instead. 

It is said that ^Hhe dragon fought and his angels, and 
prevailed not. ' ' This refers to the bitter opposition heathen 
Rome waged against Christianity. His angels refer to the 
advocates, and adherents of paganism. Heathenism and 
Christianity stood in direct opposition. But, thank God, 
**the great dragon was cast out;" Christianity prevailed. 

* * And they overcame him by the blood of the Lamb, and by 
the word of their testimony; and they loved not their lives 
unto the death. ' ' Here is given the reason why the followers 



302 THE CLEAITSING OF THE SANCTUARY. 

of Christ prevailed at this time against all their adversaries. 
It was because they fought against the dragon in the 
amior of God. ''They overcame him by the blood of the 
Lamb, ' ' by proclaiming salvation to sinners through Christ 
crucified, and by their continual intercessions at the throne 
of grace for the conversion of the heathen world. All this 
they did at the peril of their lives. Never before in the 
history of the world was a kingdom established with such 
conquering power. Never did an army go forth with such 
weapons of warfare. Eome fought with the sword, cross, 
fagot, and wild beasts of the earth. The Christians' only 
weapons were the blood of the Lamb, and the word of 
their testimony. They testified the gospel of Christ where- 
ever they went. The Eoman hosts fought with swords of 
steel, while the Christians fought with the sword of the 
Spirit. Thank Grod! "they overcame." When the pagans 
took a Christian to the stake, and the flames were taking his 
life away, he testified that the blood of Jesus saved him. 
The Christians never lifted their hands in rebellion, but 
submitted calmly to death, testifying to salvation through 
the blood. The testimony of one Christian in death's hour 
would often convert a large number of pagans. Thus the 
blood of the Lamb set forth in testimony slaughtered more 
pagans than it was possible to slaughter Christians. The 
time came when the Christians far outnumbered the pagans 
and they threw down their arms and desired admittance 
into the church. 

Had not an apostasy taken place, the world would have 
been swept to God. Christianity prevailed. That stone 
smote the image and broke it to pieces. Rome tottered and 
finally fell A. D. 476. When Christianity thus prevailed 
the hosts of heaven and earth were heard to shout, ''Now is 
come salvation, and strength^ and the kingdom of our God, 



CONQUESTS AND VICTORIES OF THE CHURCH. 303 

and the power of his Christ.'' This is a song of ti^iumph of 
the Christian church over heathen idolatry, and is very ex- 
pressive of the great joy of the Christians upon this most 
stupendous event. John heard this in heaven, but in reality 
it took place upon earth. 

This great rejoicing of the early church was because the 
accuser of the brethren was cast down, which accused them 
day and night. Whenever famine, pestilence, or any other 
calamity befell the pagans, they accused the Christians for 
it. If a fire broke out in their city, the blame was laid on 
the Christians, and they were slaughtered by the thousand. 
No wonder there was a shout of joy when that power was 
broken. 

It is further said that when the dragon found himself 
cast out, he persecuted the woman which brought forth the 
man child. This refers to the pagan persecutions. When 
Rome saw her religion crumbling under the increasing 
light of Christianity she tried to save herself by slaughtering 
the Christians. But where one saint sealed his testimony 
with his blood, ten took his place. Watch-fires were kindled 
in every land, and finally Rome went to pieces. 

''And to the woman were given two wings of a great 
eagle, that she might fly into the wilderness, into her place, 
where she is nourished for a time, and times, and half a 
time, from the face of the serpent. ' ' Rev. 12 : 14. This wil- 
derness is the same as that of verse 6, which refers to the 
great apostasy of the church. This same great conflict and 
victory of the church over paganism is brought to view in 
Revelation 20: 

''And I saw an angel come down from heaven, having the 
key of the bottomless pit and a great chain in his hand. 
And he laid hold on the dragon, that old serpent, which is 
the Devil^ and Satan^ and bound him a thousand years, and 



304 THE CLEANSING OF THE SANCTUAKY. 

cast him into the bottomless pit, and shut him up, and set 
a seal upon him, that he should deceive the nations no more, 
till the thousand years should be fulfilled: and after that 
he must be loosed a little season. ' ' ver. 1-3. 

This scripture, no doubt, has been more speculated upon 
than any other in the Bible. It is used as a foundation for 
all the multiplied absurdities and diversities of false doc- 
trines respecting a fancied millennium future. Many pre- 
cious men and women, in order to prop up a corrupt theory, 
in their blind zeal will set aside the plain testimony of 
New Testament scripture and literalize this text. But no 
such thing is hinted at as a future literal reign upon earth. 
If the reader will closely compare Revelation 20 : 1-3 with 
Revelation 12 : 7-11 he will observe that the same event is 
referred to. The angel which came down from heaven is 
Michael, the archangel— the Lord Jesus Christ. He had the 
key of the bottomless pit; for he testifies, '^I am he that 
liveth, and was dead ; and, behold, I am alive f orevermore. 
Amen ; and have the keys of hell and of death." Rev. 1 : 18. 
The language of this text is highly figurative. The dragon 
here referred to is the same as that in Revelation 12 ; viz., 
pagan Rome. There is but one dragon brought to view in 
the book of Revelation, the dragon with seven heads and 
ten horns. 12 : 3. That dragon represents Rome under the 
pagan religion. The appellations, ^' Devil, and Satan," are 
applied to this hellish power both in Revelation 12 and 20. 
We have before observed why these terms were applied 
to paganism. Because its religion was purely of devilish 
origin, and because it was the chief instrument through 
which the devil deceived the whole then known world. 
When this power ruled the earth, and its religion was uni- 
versal, Christ the archangel came down from heaven, set 
up his everlasting kingdom in direct opposition to this 



CONQUESTS AND VICTORIES OF THE CHURCH. 305 

dragon power, and with the great chain of his eternal gos- 
pel he bound the religion of paganism and hurled it from 
its lofty position to the great abyss from which it emanated. 

The one thousand years signify the long period of time 
when paganism as a religion was largely extinct. ''And I 
saw thrones, and they sat upon them, and judgment was 
given unto them. ' ' Eev. 20 : 4. John saw this after the 
angel came down, and while he was binding the dragon. 
Like Revelation 12 : 10, this refers to the triumph of the 
early church over heathen darkness; the glory of Christ's 
kingdom before the apostasy. Through the regenerating 
power of the Holy Spirit multitudes were raised up from 
a dead state in sins to life in Christ. This great host thus 
quickened into life in the clear morning of the Christian 
era, composed the first great spiritual resurrection. 
Through full salvation they were made kings and priests 
unto God; and sitting upon thrones of love they reigned 
' ' in life ' ' over sin, Satan, and disease. Judgment was given 
to them. This refers to the righteous judgments of God 
which filled the early church. Thus, in brief, we trace the 
church through her first great conflict with ecclesiastical 
powers, and behold her sweep onward with triumph over 
all her foes. As we follow her to the end of the world, we 
give a history of events which should awaken a deep interest 
in the minds and hearts of all. 

''No one takes much interest in the history of the world 
before the coming of Christ. The old dynasties of Babylon, 
Media, Assyria, are but dim specters lost in the remoteness 
of the long forgotten past. Though the Christian lingers 
with solemn pleasure over the faintly revealed scenes of 
patriarchal life, still he feels but little personal interest in 
the gorgeous empires which rise and disappear before him 
in those remote times, in spectral visions, like tlie genii of 

20 



306 



-^■s:^"G vir zhz SA:^:c^VAEY. 



an Arabian tale. Thebes, Palmyra. Xiii-Te.:— palatial man 
sions once lined their streets, and jjiide and opnlence 
thronged their dwellings : but theii' mins have faded away, 
their rocky sepnlchers are swept clean by the winds of cen- 
turies ; and none but a few antiquarians now care to know of 
their prosperity and adversity; of their pristine grandeur 
and their present decay. 

"All this is changed since the coming cf Christ. Nineteen 
centuries ago a babe was bom in the stable of an inn, in 
the Eoman province of Judea. The life of that babe has 
stamped a new impress upon the history of the world. TThen 
the child Jesus was bom, aU the then known nations of the 
earth were in subjection to one government— that of Eome. 
The Atlantic Ocean was an unexplored sea, whose depths 
no mariner ever ventured to penetrate. The Indias had 
but a shadowy and almost fabulous existence. Eumor said, 
that over the wild. unexp»lored wastes of interior Asia, fierce 
tribes wandered, sweeping to and fro, Hke demons of dark- 
ness: and marvelous stories were told of their monstrous 
aspect and fiend-like ferocity. The Mediterranean Sea, then 
the largest body of water really known upon the globe, was 
but a Eoman lake. It was the central portion of the Eoman 
empire. Around its shores were clustered the thronged 
provinces and the majestic cities which gave Eome celebrity 
above all previous dynasties, and w]ii;h invested the em- 
pire of the Ci^sars with fame that no modem kingdom, em- 
pire, or republic, has been able to eclipse. 

•'A few years before the birth of Girist, Julius Cs-sar 
perished iu the senate chamber at Eome. pierced by the 
da^^ers of Brutus and other assassins. At the great victory 
of Pharsaha.CsBsar had struck down his only rival. Pompey, 
and had concentrated the power of the world in his single 
hand- His nephew Octavius, the second CsBsar, sumamed 



CONQUESTS AND VICTOKIES OF THE CHURCH. 307 

Augustus, or the August, was, at the time Jesus was bom, 
the monarch of the world. Notwithstanding a few nominal 
restraints, he was an absolute sovereign, without any con- 
stitutional checks. It is not too much to say that his power 
was unlimited. He could do what he pleased with the prop- 
erty, liberty, and the life of every man, woman, and child 
of more than three hundred millions, composing the Roman 
empire. Such power no mortal had ever swayed before. 
Little did this Eoman emperor imagine, as he sat enthroned 
in his gorgeous palace upon the Capitoline Hill, that a babe 
slumbering in a manger at Bethlehem, an obscure hamlet 
in the remote province of Syria, and whose infant wailings 
perhaps blended with the bleating of the goats or the lowing 
of the kine, was to establish an empire, before which all the 
power of the Caesars was to dwindle into insignificance. 

''But so it was, Jesus the babe of Bethlehem, has become, 
beyond all others, whether philosophers, warriors, or kings, 
the most conspicuous being who ever trod this globe. Before 
the name of Jesus of Nazareth all others fade away. Un- 
educated, he has introduced principles which have over- 
thrown the proudest system of ancient philosophy. By the 
utterance of a few words, all of which can be written on 
half a dozen pages, he has demolished all the pagan systems 
which pride and passion and poiver had then enthroned. 
The Roman god and goddesses— Jupiter, Juno, Venus, 
Bashus, Diana— have fled before the approach of the re- 
ligion of Jesus, as fabled specters vanish before the dawn. 
Jesus, the ' ' Son of man ' ' and ' ' Son of God, ' ' has introduced 
a system of religion so comprehensive, that it is adapted to 
every conceivable situation in life ; so simple, that the most 
unlearned, and even children, can comprehend it. This babe 
of Bethlehem, whose words were so few, whose brief life 
was so soon ended, and whose sacrificial death upon the 



or\c> 



OS THE CLEANSING OF THE SANCTUAEY. 

cross was so wonderful, though dead, still lives and reigns 
in this world— a monarch more inliuential than any other, 
or all other sovereigns upon the globe. His empire has 
advanced majestically, with ever increasing power, down the 
path of eighteen centuries. 

''The Caesars have perished, and their palaces are in iiiins. 
The empire of Charlemange has risen, like one of those 
gorgeous clouds we often admire, brillant with the radiance 
of the setting sun ; and like that cloud, it has vanished for- 
ever. Charles Y has maj-shalled the armies of Europe 
around his throne, and has almost rivalled the Caesars in the 
majesty of his sway ; and, like a dream, the vision of his uni- 
versal empire has fled. But the kingdom of Jesus has sur- 
vived all these wrecks of empires. Without a palace or a 
court; without a bayonet or a saber; without any emolu- 
ments of rank or wealth or power ottered by Jesus to his 
subjects, his kingdom has advanced steadily, resistlessly 
increasing in strength eveiy hour, crushing all opposition, 
triumphing over all time's changes; so that, at the present 
moment, the kingdom of Jesus is a sti'onger kingdom, more 
potent in all the elements of influence over the human heart, 
than all other govennnents of earth. 

** There is not a man upon this globe who would now lay 
down his life from love for anyone of the numerous monarchs 
of Rome; but there are thousands who would go joyfully to 
the dungeon or the stake from love for that Jesus who com- 
menced his earthly career in the manger of a country inn, 
whose whole life was but a scene of poverty- and sul¥ei*ing, 
and who finally perished upon the cross in the endurance 
of a cruel death with malefactors. 

''As this child, from the period of whose birth time itself 
is now dated, was passing thi'ough the season of infancy and 
v-hildhood, naval fleets swept the Mediterranean Sea. and 



Goi^OUEStS AND ViOTOEIES OF THE CHUECH. Bll 

Roman legions trampled bloodily over subjugated provin- 
ces. There were conflagrations of cities, ravages of fields, 
fierce battles, slaughter, misery and death. Nearly all these 
events are now forgotten ; but the name of Jesus of Nazareth 
grows more lustrous as the ages roll on. ' ' 

Next in order we will consider the dark reign of 

POPERY. 

The gospel age is frequently in Scripture termed a day. 
The Old Testament prophets in speaking of things that 
would transpire in this dispensation frequently said, **It 
shall come to pass in that day. ' ' Adam 's transgression had 
shrouded the whole world in darkness and death. Gloom 
and despair, misery, sin, and wickedness abounded. Yet as 
soon as man fell into sin, God schemed a way of escape. A 
plan of redemption was foreordained through his infinite 
wisdom and mercy. Ages before that plan was revealed 
and opened to mankind through his only begotten Son, the 
Lord cast its shadow upon earth. The law was a shadow of 
good things to come. It had some glory ; some blessed rays 
of light from heaven shined upon earth, and God spake to 
man through prophets. Through the priest, man had the 
privilege of conversing with his Creator and making his 
desires known. This was a blessed privilege enjoyed by 
Israel; but that people, to whom was delivered the lively 
oracles, forsook the God of their fathers, and, as a nation, 
went into idolatry. This brought the wrath of God upon 
them, and he answered them no more through prophets. 
The last prophet through whom God spoke to Israel was 
Malachi ; then came an awful night of about four hundred 
years upon that favored people. This was prophesied by the 
prophet Micah: ^^Thus saith the Lord concerning the 
prophets that lead my people astray, that bite with their 



312 THE CLEANSING OE THE SANCTUARY. 

teeth, and proclaim peace to them; and when nothing was 
put into their mouth, they raised up war against them: 
therefore there shall be night to you instead of a vision, and 
there shall be to you darkness instead of prophecy ; and the 
sun shall go down upon the prophets, and the day shall be 
dark upon them. And the seers of night visions shall be 
ashamed, and the prophets shall be laughed to scorn: and 
all the people shall speak against them, because there shall 
be none to hearken to them. ' ' Micah 3 : 5-7, LXX. 

This was an awful night to Israel. Midnight darkness 
filled the earth. Men sought in the darkness of that night 
to find the word of the Lord but could not find it. An awful 
famine was in the land. But this awful silence of Israel's 
night was suddenly broken by ^'one crying in the wilder- 
ness," and saying, '^ Repent ye: for the kingdom of heaven 
is at hand." The twilight of earth's most glorious day— 
the day of salvation— was breaking upon mankind. The 
Elias— the harbinger of that day— was now preparing the 
way for Messiah to begin his ministry. The prophets fore- 
saw the ushering in of the gospel dispensation, and spoke 
of it as a clear morning. Isaiah foretold it in these words : 
^^The burden of Durnah. He calleth to me out of Seir, 
Watchman, what of the nights Watchman, what of the 
night? The watchman said, The morning cometh, and also 
the night : if ye will inquire, inquire ye : return, come. " Is a. 
21:11, 12. 

Dumah signifies silence. This was the time of silence 
from Malachi to Christ. The inquirer asks, ^'What of the 
night? ' ' viz.. What time of night is it? The watchman cried, 
'*The morning cometh." This morning refers to the clear 
morning of the Christian era. ^'For, behold, the darkness 
shall cover the earth, and gross darkness the people : but the 
Lord shall arise upon thee, and his glory shall be seen upon 



CONQUESTS AND VlCTOKlES 01* THE CHUHCH. 313 

thee. And the Gentiles shall come to thy light, and kings 
to the brightness of thy rising. ' ' Isa. 60 : 2, 3. The time 
of darkness here referred to, that covered the earth and 
gross darkness the people, was the awful night of Judaism. 
But it was foreseen that the Lord would arise and his glory 
be seen. This refers to the ushering in of the better dispen- 
sation. The coming of Christ was to be as a beautiful sun- 
rise, and the Gentiles were to come to the brightness of his 
rising. ' ' But unto you that fear my name shall the Sun of 
righteousness arise with healing in his wings ; and ye shall 
go forth, and grow up as calves of the stall. ' ' Mai. 4 : 2. 

In fulfilment of these predictions, Christ came the Sun of 
righteousness, and ushered in a clear day— the day of sal- 
vation. ^ ^ Through the tender mercy of our God ; whereby the 
day spring [sunrising, margin] from on high hath visited us, 
to give light to them that sit in darkness and in the shadow 
of death, to guide our feet into the way of peace. ' ' Luke 1 :78, 
79. ^ ' The people which sat in darkness saw great light ; and 
to them which sat in the region and shadow of death light 
is sprung up.'' Mat. 4: 16. ^'And, behold, there was a man 
in Jerusalem, whose name was Simeon; and the same man 
was just and devout, waiting for the consolation of Israel; 
and the Holy Ghost was upon him. And it was revealed 
unto him by the Holy Ghost, that he should not see death, 
before he had seen the Lord's Christ. And he came by the 
Spirit into the temple : and when the parents brought in the 
child Jesus, to do for him after the custom of the law, then 
took he him up in his arms, and blessed God, and said, Lord, 
now lettest thou thy servant depart in peace, according to thy 
word: for mine eyes have seen thy salvation, which thou 
hast prepared before the face of all people ; a light to lighten 
the Gentiles, and the glory of thy people Israel. ' ' Luke 2 : 
25-32. ' ^ For so hath the Lord commanded us, saying, I have 



314 



THE CLEANSING OF THE SANCi^UAllY. 



set thee to be a light of the Gentiles, that thou shouldest be 
for salvation unto the ends of the earth. ' ' Acts 13 : 47. ' ' We 
have also a more sure word of prophecy; whereunto ye do 
well that ye take heed, as unto a light that shineth in a dark 
place, until the day dawn, and the day star arise in your 
hearts." 2 Pet. 1: 19. ^'The night is far spent, the day is 
at hand : let us therefore cast off the works of darkness, and 
let us put on the armor of light." Eom. 13:12. ''Then 
spake Jesus again unto them, saying, I am the light of the 
world : he that f olloweth me shall not walk in darkness, but 
shall have the light of life." John 8: 12. 

Here are a number of scriptures which clearly show how 
clear and bright was the dawning of the gospel day. Jesus 
came like the rising sun, the light of the world. He shed 
his blessed rays of light and salvation throughout the earth. 
Sinful darkness gave way to truth and grace. Christ estab- 
lished his church; true holiness adorned her fair brow. 
Unity and purity were her chief characteristics. Of her he 
said, "Thou art all fair, my love; there is no spot in thee." 
S. of Sol. 4: 7. Again, "My dove,- my undefiled is hut one; 
she is the only one of her mother." S. of Sol. 6: 9. Unity 
and purity" are inseparable. One can not exist without the 
other. Holiness is the mainspring of all gospel truth, it is 
a golden thread which runs all through the New Testament. 

As long as true holiness was possessed by God's people, 
they were one, and fortified against all apostasy. We read 
of them on Pentecost that they were all "with one accord 
in one place." After the church had multiplied to thou- 
sands "the multitude of them that believed were of one 
heart, and of one soul." Acts 4:32. The reason of this 
was "they were all filled with the Holy Ghost," "and 
great grace was upon them all." JudgTaent went forth 
against sin with such authority that "of the rest durst no 



CONQUESTS AKD VICTOKIES OF THE CHUHCH. 3l5 

man join himself to them: but the people magnified them." 
^^And great fear came npon all the chnrch, and upon as 
many as heard these things.'' Acts 5:11. ^'And by the 
hands of the apostles were many signs and wonders wrought 
among the people; (and they were all with one accord in 
Solomon's porch. And of the rest durst no man join him- 
self to them : but the people magnified them. And believers 
were the more added to the Lord, multitudes both of men 
and women.) Insomuch that they brought forth the sick 
into the streets, and laid them on beds and couches, that at 
the least the shadow of Peter passing by might overshadow 
some of them. There came also a multitude out of the 
cities round about unto Jerusalem, bringing sick folks^ 
and them which were vexed with unclean spirits : and they 
were healed every one. ' ' Acts 5 : 12-16. 

Jesus said of the church, ^ ' Ye are the light of the world. ' ' 
Mat. 5 : 14. Such she was, and her light shone as the bright 
morning sun. She was a divine, a spiritual institution. But 
the clear morning glory of the church did not last long. 
It was foreseen that a great apostasy would come. The 
early ministers went forth with the knowledge that a long 
dark night of superstition, error, and persecution lay be- 
fore them. Jesus had foretold and warned the church to 
''beware of false prophets, which come to you in sheep's 
clothing, but inwardly they are ravening wolves. Ye shall 
know them by their fruits. Do men gather grapes of 
thorns, or figs of thistles? even so every good tree bring- 
eth forth good fruit; but a corrupt tree bringeth forth evil 
fruit. A good tree can not bring forth evil fruit, neither 
can a corrupt tree bring forth good fruit. Every tree that 
bringeth not forth good fruit is hewn down, and cast into 
the fire. Wherefore by their fruits ye shall know them." 
Mat. 7:15-20. ''And many false prophets shall rise, and 



316 THE CLEAiTSiNG OF THE SANCTUAHY. 

shall deceive many. And because iniquity shall abound, 
the love of many shall wax cold. ' ' Mat. 24 : 11, 12. 

Paul gave the following warning to the church, a predic- 
tion of this great reign of deception. ''For I know this, 
that after my departing shall grievous wolves enter in 
among you, not sparing the flock. Also of your own selves 
shall men arise, speaking perverse things, to draw away 
disciples after them. Therefore watch, and remember, that 
by the space of three 3'ears I ceased not to warn every one 
night and day with tears. ' ' Acts 20 : 29-31. ' ' Now the Spirit 
speaketh expressly, that in the latter times some shall de- 
part from the faith, giving heed to seducing spirits, and 
doctrines of devils ; spealdng lies in hypocrisy ; having their 
conscience seared with a hot iron ; forbidding to marry, and 
commanding to abstain from meats, which God hath created 
to be received with thanksgi\T.ng of them which believe and 
know the truth. ' ' 1 Tim. 4 : 1-3. ' ' Preach the word ; be in- 
stant in season, out of season ; reprove, rebuke, exhort with 
all long-suffering and doctrine. For the time will come when 
they will not endure sound doctrine; but after their own 
lusts shall they heap to themselves teachers, having itching 
ears." 2 Tim. 4:2,3. 

Peter foretold this time in the following language: ''But 
there were false prophets also among the people, even as 
there shall be false teachers among you, who privily shall 
bring in damnable heresies, even denying the Lord that 
bought them, and bring upon themselves swift destruction. 
And many shall follow their pernicious ways ; by reason of 
whom the way of truth shall be evil spoken of. And through 
covetousness shall they with feigned words make merchan- 
dise of you : whose judgment now of a long time lingereth 
not, and their damnation slumbereth not. ' ' 2 Pet. 2 : 1-3. 

AU these texts describe an awful reign of darkness and 



CONQUESTS AND VICTOEIES OF THE CHURCH. 317 

deception which was to come upon the church ; a time when 
false prophets would deceive many by turning their hearts 
away from the truth. These false teachers would bring in 
''damnable heresies,'^ and many should follow their per- 
nicious ways; and because iniquity would abound, the love 
of many should wax cold. What an awful picture, and yet 
how true. The very things predicted came to pass, as we 
shall hereafter prove. We will next observe that this great 
apostasy came early in the Christian era. 

' ' The people of thy holiness have possessed it but a little 
while: our adversaries have trodden down thy sanctuary." 
Isa. 63:18. The little ivhile in which God's people were 
to possess true holiness was the early morning of the Chris- 
tian era. Had the church ever retained holiness, there 
never would have been an apostasy. But by retrograding 
from this lofty plane she opened the doors to every species 
of false doctrine and error. The result was the enemies of 
truth trod down the sanctuary— the church. ''Beloved, be- 
lieve not every spirit, but try the spirits whether they are 
of God : because many false prophets are gone out into the 
world. ' ' 1 John 4:1. " For many deceivers are entered in- 
to the world, who confess not that Jesus Christ is come in 
the flesh. This is a deceiver and an antichrist." 2 John 7. 
' ' Little children, it is the last time : and as ye have heard that 
antichrist shall come, even now are there many antichrists ; 
whereby we know that it is the last time. They went out 
from us, but they were not of us ; for if they had been of us, 
they would no doubt have continued with us : but they went 
out, that they might be made manifest that they were not 
all of us. " 1 John 2 : 18, 19. ' ' For the mystery of iniquity 
doth already work: only he who now letteth will let, until 
he be taken out of the way." 2 Thes. 2 : 7. 

From these texts we clearly learn that the way was paved 



318 THE CLEANSING OF THE SANCTUAEY. 

for the reign of antichrist at a very early date. In A. D. 54 
the mystery of iniquity was already at work. In A. D. 90 
John testified that already many antichrists were working, 
many false teachers had entered the world, and some had 
gone out from among them ; viz., separated from the estab- 
lished church, and gone off into heresy. It is very clear 
that at a very early date, true holiness was lost sight of, 
and the way was being laid for an awful reign of sin and 
corruption. Many little heresies arose one after another 
until finally, these ripened into an awful beast power— 
popEEY. This was foretold in the following language : ' ' Now 
we beseech you, brethren, by the coming of our Lord Jesus 
Christ, and by our gathering together unto him, that ye be 
not soon shaken in mind, or be troubled, neither by spirit, 
nor by word, nor by letter as from us, as that the day of 
Christ is at hand. Let no man deceive you by any means : 
for that day shall not come, except there come a falling away 
first, and that man of sin be revealed, the son of perdition ; 
who opposeth and exalteth himself above all that is called 
God, or that is worshiped; so that he as God sitteth in the 
temple of God, shewing himself that he is God. Even 
him, whose coming is after the working of Satan with all 
power and signs and lying wonders, and with all deceivable- 
ness of unrighteousness in them that perish; because they 
received not the love of the truth, that they might be saved. 
And for this cause God shall send them strong delusion, 
that they should believe a lie : that they all might be damned 
who believed not the truth, but had pleasure in unrighteous- 
ness." 2 Thes. 2:1-4, 9-12. 

It seems that some of the Thessalonian brethren had an 
idea that the second advent of Christ would take place in 
their day; but the apostle disabused their minds of that 
idea, by assuring them that before that day there would 



CONQUESTS AND VICTOEIES OF THE CHURCH. 319 

come a falling aivay. What can this mean but an apos- 
tasy? a retrogration from the pure apostolic plane! The 
apostle saw this but a small step before him. This falling 
away is the same as that predicted in 1 Timothy 4 : 1-3, 
where it is said, ' ' Some shall depart from the faith, giving 
heed to seducing spirits, and doctrines of devils." Popery 
was filled with just such spirits and doctrines. The faith 
once delivered to the saints, was the pure faith of the gos- 
pel. Through it men received the remission of sins. ' ' Thy 
faith hath saved thee." Believers were sanctified, they re- 
ceived ' ' an inheritance among them which are sanctified by 
faith that is in me." Through faith in the name of Jesus, 
the sick were healed of all their diseases, the lame were 
made to walk, the blind to see, the deaf to hear, and the 
dumb to speak. Devils were cast out, and great power 
and grace rested upon the entire church. 

The reader can easily judge what the result was when 
men fell away from that faith. When thc}^ departed from 
it, they lost all the foregoing blessings from God. It can be 
seen at once how such a departure and falling away brought 
darkness, superstition, and all conceivable doctrines of 
devils into the world. The faith of the gospel teaches ' ^ one 
fold," '^one body"— the body of Christ which is the church 
—' ' one mind, " • ' one heart and soul, " ' ^ one doctrine, ' ' etc. ; 
but when men fell away from that blessed state of unity, 
it became necessary for them to be identified with some 
other body, enter some other fold, and adhere to contrary 
doctrines. Thus, it was that an apostate church was organ- 
ized, and established in the earth. 2 Thessalonians 2:3, is 
rendered in the Emphatic Diaglott as follows : ' ' Let no one 
delude you by any means, because the apostasy must come 
first, and there must be revealed that man of sin, that son 
of destruction." ^^ Falling away" is from he apostama. 



320 THE CLEANSING OF THE SANCTUAKY. 

A similar word is translated ''divorcement'' in Matthew 
5 : 31 ; 19 : 7 ; Mark 10 : 4. It means separation. 

Before more fully examining this prophecy in PanPs 
letter to the Thessalonians, I will take up this thought brief- 
ly: ''A falling away [apostasia— separation] first." The 
church of God is represented in Scripture as ''the bride, 
the Lamb's wife.'' The blessed union between Christ and 
his people in the beginning of this age is expressed 
by the term marriage. "For Zion's sake will I not hold my 
peace, and for Jerusalem's sake I will not rest, until the 
righteousness thereof go forth as brightness, and the salva- 
tion thereof as a lamp that burneth. And the Gentiles shall 
see thy righteousness, and all kings thy glory: and thou 
shalt be called by a new name, which the mouth of the Lord 
shall name. Thou shalt also be a crown of glory in the 
hand of the Lord and a royal diadem in the hands of thy 
God. Thou shalt no more be termed Forsaken; neither 
shall thy land any more be termed Desolate: but thou 
shalt be called Hephzibah, and thy land Beulah: for the 
Lord delighteth in thee, and thy land shall be married. 
For as a young man marrieth a virgin, so shall thy sons 
marry thee: and as the bridegroom rejoiceth over the bride, 
so shall thy God rejoice over thee." Isa. 62 : 1-5. 

The prophet is here speaking of the New Testament 
church. Zion and Jerusalem are metaphors which signify 
the church of God. She was to be termed Beulah— married. 
''Thy land shall be married." It was foreseen that as a 
bridegroom rejoiceth over his bride, so God would rejoice 
over his people. This is a clear prediction of the new 
covenant church married to Christ. The Gentiles were to 
help compose this fair bride. As a result of this marriage 
relation she was to be called "by a new name." How 
clear! As soon as marriage is consummated, the woman drops 



CONQUESTS AND VICTOEIES OF THE CHURCH. 321 

her maiden name, and is called by a new name, the name 
of her husband. So as soon as we are married to Christ 
we take his name. After this blessed union, whatever we 
do in word or deed we ^^do all in the name of the Lord 
Jesus." Col. 3:17. 

The wife in order to honor her husband must bear his 
name. To take upon her any other man's name is to dis- 
honor her husband, and make herself an adulteress. Just 
so with the church; in order to honor Christ her husband, 
she must bear his name. To take upon her any other name 
is to make her a spiritual adulteress. In the beautiful twi- 
light of this glorious salvation day we hear John saying, 
'^He that hath the bride is the bridegroom." John 3:29. 
He referred to Christ and his church. 

Paul speaks of this blessed union, in writing to the Ro- 
man brethren, as follows: ''Know ye not, brethren, (for I 
speak to them that know the law,) how that the law hath 
dominion over a man as long as he liveth? For the woman 
which hath an husband is bound by the law to her husband 
so long as he liveth; but if the husband be dead, she is 
loosed from the law of her husband. So then if, while her 
husband liveth, she be married to another man, she shall be 
called an adulteress : but if her husband be dead, she is free 
from that law; so that she is no adulteress, though she 
be married to another man. Wherefore, my brethren, ye 
also are become dead to the law by the body of Christ; 
that ye should be married to another, even to him who is 
raised from the dead, that we should bring forth fruit unto 
God." Rom. 7:1-4. 

I will give a little allegory which will explain the above 
language of the apostle : A woman once married a husband 
who did not love her. He was very crude and coarse in his 
manners. He was very rigid. He laid, burdens upon her 



322 THE CLZAXSIXG OF THE SAXCTUAEY. 

which she was unable to bear. His demands were very un- 
reasonable. Instead of being kind, he would emphasize 
his demands with. "Thou shalt.'' He followed his wife 
wherever she went, with his hands full of stones, and if she 
disobeyed him in the least, he was ready to stone her to 
death. 

Eeader, do you think that wife had a happy life ? Certain- 
ly not. But in the course of time that husband died and 
was buried ; and after his death she manied another. This 
second husband loved her: he was kind and affectionate. 
His demands were reasonable and not grievous. Instead 
of him emphasizing his demands with ''Thou shalt," he 
tenderly said. ''If you love me you will." And when she 
went about her daily work, he joined with her, and was 
always '''a present help in time of need." Do you think 
that woman wore crape on her hat after her first husband 
died? I trow not. 

Eeader. this is no fable, but the very truth taught in 
Romans 7. That woman was the Jewish church or people 
of God under the old dispensation. Her first husband 
was the law. the ministration of death: but the time came 
when that husband died, the law was abolished. In late 
years the Adventists have dug up the decayed carcass, and 
have married it, yea, are hugging it as their husband. But 
their supposed husband is dead, while ours is alive forever- 
more. 

After the death of that system the people of God were 
mamed to another, even him who was raised from the dead, 
namely, Jesus Christ. The object of this blessed union is 
that ''we should bring forth fruit unto God." produce 
offspring. Millennialists usually contend that the church is 
not now really married to Christ— only espoused, engaged 
to be married. If that is true, then all the children of God 



CONQUESTS AND VICTORIES OF THE CHURCH. 323 

are bastards and not legitimate children. Thus, it has been 
discovered by these crafty preachers, that the apostle John 
was mistaken v^hen he said, ''Beloved, now are we the sons 
of God. ' ' 1 John 3 : 2. But let God be true. 

A careful reading of Ephesians 5 will convince all honest 
readers that the same relation which exists between Christ 
and his church, exists between husband and wife. Therefore 
we repeat, the union between the early church and Christ 
is clearly expressed by the term marriage. Christ had but 
one bride ; she was chaste and pure. 

The apostle foresaw a separation— apostasia. Thus, the 
apostasy is portrayed in prophecy. It will be remembered 
that the church was seen in Revelation 12 : 1 as a woman 
clothed with the sun, with a crown upon her head adorned 
with twelve stars. How beautiful was that bride, robed in 
holiness, in the garments of salvation. She sat a queen. 
A crown upon her head denoted her royalty. Her husband 
was the King of heaven and earth; King of kings, and 
Lord of lords. He was crowned with glory and honor (Heb. 
2:9); but he also crowned her with his glory. ''The glory 
which thou gavest me I have given them. ' ' John 17 : 22. 
Thus, the church sat and reigned a queen— a kingdom of 
priests. 

But it will be remembered that that fair woman fled into 
the ivilderness. Rev. 12 : 6, 14. She forsook her husband- 
Christ— "departed," and fled into the wilderness. This 
wilderness signifies the great apostasy into which the church 
went. She was to remain in this wilderness state "a thou- 
sand two hundred and three score days." ver. 6. This can 
not refer to natural days, for it would only cover three and 
one-half years. Under the law there was a week of seven 
days and a week of seven years. This was in common use 
among the Jews. The first account of this will be found 



324 THz c^ZA^-sI^-G or ttez SA^-'CTT:AEY. 

in Genesis 29, where Jacob served Lai: an seven years for 
Eaehel; bnt Tvhen the seven years vreie : ilnlled he gave 
Jacob Leah, his oldest danghter. instead. This displeased 
Jacob for he loved Eaehe:. -'And Lab an said. It mnst not 
be so done in our conntry. to give the younger before the 
first-bom- Fttltil her week, and we will give thee this also 
for the service which thon shalt serve with me jr~. ?e en 
otiier years. And Jacob did so, and fulfi ll ed her week: 
and he gave bim Eaehel his daughter to wife also." Gren, 
29 : 26-28. 

Here it is seen that seven years are called a weeJ:. Hence. 
a day e<^nals a year. This is clearly bronght ont in Moses' 
law. We will here insert a few texts which make tins clear. 

''After the nnmber of the days in which ye searched the 
land, even forty days, each day for a year, shall ye bear yoTir 
iniqnities. even forty years, and ye shall know my breach 
of promise." Xnm. 14:34. "'And when thon hast accom- 
plished them, lie again on thy right side, and thon shalt bear 
the iniqnity of the honse of Jndah forty days : I have ap- 
pointed thee each day for a year. ' ' Ezek. 4 : 6. We have 
''each day for a year." "I have a^rointed thee each day 
for a year." 

Applying this rule, the twelve hnndred and sixty days lq 
which the chnrch was to remain in the wilderness eqnal so 
many years. This period reaches from the time she went 
into ntter darkness till she came ont into clearer Kght It 
measnres the length of t: e the papacy was to usurp 
anthority over the people cz ' t : 1. The papacy was snbstan- 
tially set np abont 270 A. D. Every history records a 
rapid decline in all the virtnes and glories of the chnrch at 
that time. 

Aleasnriog from this date the 1.260 years reached to 1530 
A. P. In that vear the first Protestant creed was formed— the 



CONQUESTS AND VICTORIES OF THE CHURCH. 325 

Augsburg Confession in Germany. It is also a fact that at 
this time the reformation was rapidly spreading, and thou- 
sands dropped the doctrines of the papacy, threw off the 
galling yoke, and came out into clearer light. In Revelation 
12 : 14, the time specified for the church to remain in the 
wilderness, is called ''a time, and times, and half a time.'' 
This wilderness is the same as that in verse 6, hence, the 
time must be the same. A time signifies a year. See Dan. 
4 : 25, 31-37. Three and one-half times equal three and one- 
half years, or forty- two months. Counting thirty days to 
the month we have 1,260 days or years, which extend from 
270 A. D. to 1530 A. D. That period covers the reign of 
Catholicism, the dark night of the Christian era. 

Having measured the time when the church was to remain 
in this wilderness state, we will now view her as portrayed 
by the pen of inspiration. That pure woman fled into the 
wilderness. After this John was carried away in the Spirit 
^ 4nto the wilderness. ' ' Rev. 17 : 3. This was the same wilder- 
ness into which the church went. What did John now see ? 

*'And there came one of the seven angels which had the 
seven vials, and talked with me, saying unto me. Come 
hither; I will shew unto thee the judgment of the great 
whore that sitteth upon many waters : with whom the kings 
of the earth have committed fornication, and the inhabitants 
of the earth have been made drunk with the wine of her for- 
nication. So he carried me away in the Spirit into the wilder- 
ness: and I saw a woman sit upon a scarlet colored beast, 
full of names of blasphemy, having seven heads and ten 
horns. And the woman was arrayed in purple and scarlet 
color, and decked with gold and precious stones and pearls, 
having a golden cup in her hand full of abominations and 
filthiness of her fornication : and upon her forehead was a 
name written, MYSTERY, BABYLON THE GREAT, THE 



326 a:HE CLisAisrSiNG of th£ Sanct^uahy. 

MOTHER OF HARLOTS AND ABOMINATIONS OP 
THE EARTH. And I saw the woman drunken with the blood 
of the saints, and with the blood of the martyrs of Jesus: 
and when I saw her, I wondered with great admiration. '^ 
Rev. 17:1-6. 

Oh, how changed ! What a contrast! Before she went into 
the wilderness she was pure. Now he beholds "a gieat 
whore." Instead of a pure woman, that chaste virgin, he 
now beholds a woman ^'with whom the kings of the earth 
have committed fornication, and the inhabitants of the earth 
have been made drunk with the wine of her fornication.'' 
She holds a cup full of the "filthiness of her fornication.'^ 
This woman is ^'drunken with the blood of the saints, and 
with the blood of the martyrs of Jesus. ' ' No wonder when 
John saw her he ^'wondered with great admiration." Be- 
fore the apostasy she stood upon the moon, the Word of 
God (12: 1). Now she sits ''upon a scarlet colored beast, 
full of names of blasphemy, having seven heads and ten 
horns." Ah, beloved reader, this woman represents the 
apostate church. She is the Catholic church. The beast 
that carried her is imperial Rome under the popes and 
bishops. This is made clear by the angel's interpretation 
of this marvelous vision. 

' ' And the angel said unto me, Wherefore didst thou mar- 
vel? I will tell thee the mystery of the woman, and of the 
beast that carrieth her, which hath the seven heads and ten 
horns. The beast that thou sawest was, and is not; and 
shall ascend out of the bottomless pit, and go into perdition : 
and they that dwell on the earth shall wonder, whose names 
were not written in the book of life from the foundation of 
the world, when they behold the beast that was, and is not, 
and yet is. And here is the mind which hath wisdom. The 
seven heads are seven mountains, on which the woman sit- 



doiTQUESTS AKD VICTOKIES OF THE CHUilCH. 32? 

teth. And there are seven kings : Rye are fallen, and one is, 
and the other is not yet come; and when he cometh, he 
must continue a short space. And the beast that was, and 
is not, even he is the eighth, and is of the seven, and goeth 
into perdition. And the ten horns which thou sawest are ten 
kings, which have received no kingdom as yet ; but received 
power as kings one hour with the beast. These have one mind, 
and shall give their power and strength unto the beast. These 
shall make war with the Lamb, and the Lamb shall overcome 
them : for he is Lord of lords, and King of kings : and they 
that are with him are called, and chosen, and faithful. 
And he saith unto me. The waters which thou sawest, where 
the whore sitteth, are peoples, and multitudes, and nations, 
and tongues. And the ten horns which thou sawest upon the 
beast, these shall hate the whore, and shall make her desolate 
and naked, and shall eat her flesh, and burn her with fire. 
For God hath put in their hearts to fulfil his will, and to 
agree, and give their kingdom unto the beast, until the 
words of God shall be fulfilled. And the woman which thou 
sawest is that great city, which reigneth over the kings. 
of the earth." ver. 7-18. 

Here is a full explanation of the mystery. The seven 
heads are seven mountains, on which the woman sitteth. 
This no doubt refers to the city of Eome, built upon seven 
hills or mountains. Rome was the seat of both the pagan 
and papal government. Hence, in her, sat this woman and 
ruled or reigned over the kings of the earth. Thus she sat 
on seven mountains. But the seven heads have another sig- 
nification. ''And there are seven kings." These refer to 
the seven supreme forms of government which the Roman 
empire had: (1) the regal power, (2) the dictatorship, 
(3) the decemvirate, (4) the consular, (5) the triumvi- 
rate, (6) the imperial, (7) and the patriciate. 



•32S iHE CLE.12S-SIXG OP THE SAXCIUAEY. 

These were the ruling powers of the empire. The angel 
informed John that "five are fallen, and one is, and the other 
is not yet come; and when he cometh, he must continue a 
short space. " ' That is. at the time John received this vision, 
the first five had already fallen. "'One is." The foim of 
government ruling the empire in John's time was the im- 
perial power of the heathen Cfesars. It was the sixth head 
of Eome. The other "not yet come,"' was the patriciate 
which had not yet developed at John's time. It was to con- 
tinue "but a short space." Adam Clark says, the time the 
patriciate ruled the empire was limited to forty-five years. 
Some authorities say fiity-one years. This was a short 
period compared with the duration of several of the preced- 
ing forms of government. This makes the seven heads of 
the empire. 

Xext the angel interprets the beast upon which the woman 
sat: "And the beast that thon sawest was. and is not; . . . 
behold the beast that was. and is not. and yet is. " " And the 
beast that was. and is not. even he is the eighth, and is 
of the seven, and goeth into perdition," This beast upon 
which the woman sat is the eighth head of Eome, and yet 
was one of the seven. This beast was popeiy. Popery was 
the eighth and last head of Eome. Btit. says one. how was 
it one of the original seven- The sixth head of the empire 
was the imperial under the heathen Caesars. This impe- 
rial power was the persecuting power of Eome against the 
early Christians. Imperial Eome ruled the world. Thus 
'^it ivas/' But the time came when the hordes of savages 
from the Xorth swept the emj^ire and the imperial head was 
wounded to death. The imperial government was over- 
thrown. This lasted about fifty-one years, and while the 
imperial head was thus wounded to death, the p)atriciate 
ruled the empire. Thus ''it teas not 



} f 



CONQUESTS AND VICTORIES Ot THE CHURCH. 329 

But a little later this same imperial power revived under 
a Christian garb. The same power that ruled under the 
Caesars in heathen garb, though wounded to death for about 
fifty-one years, revived and ruled under the priests and 
popes in Christian garb. Thus this beast ^ ' was, and is not, 
and yet is, ' ' and now constitutes the eighth head of Eome. 
It was the same identical power which ruled under Caesar 
that ruled under popery— imperial Rome— first in heathen 
garb, next in Christian garb ; but it was the same persecu- 
ting power in Christian garb, as it had been in heathen garb. 
See diagram of Rome, page 295. 

As early as A. D. 270 the devil manufactured an apostate 
church. This apostate institution is what the woman, the 
great whore, represented. When the old persecuting 
imperial power revived, it entered this apostate institution 
and gave it its life under the popes and priests. It became 
the power that ruled this apostate church. Thus the woman 
sat upon this scarlet colored beast. This beast was imperial 
Rome under popes and priests, hence popery. This makes 
clear how the horns of imperial Rome, under pagan rule, 
served as the horns of papal Rome. It was the same power 
clothed in a different garb. These ten horns, as already 
seen in this chapter, signify the ten divided kingdoms of 
Rome. These were to ^^give their power and strength unto 
the beast.'' Thus they became his horns, as well as they 
had served as the horns of the dragon. The time was to 
come when these kings would '^hate the whore, and shall 
make her desolate and naked, and shall eat her flesh, and 
burn her with fire." This no doubt was fulfilled when the 
very nations who had once supported popery, and consti- 
tuted her horns, turned against her and sheared her of all 
her temporal power. Among others, England and Germany 
effected this, and became the horns or powers which sup- 
ported Protestantism. 



330 THE CLEANSING OF THE SAXCTUAEY. 

This beast ascended "out of the bottomless pit." It wag 
of helhsh origin. Such is the whole system of popery. 
It emanated from hell, and ' ' shall go into perdition. ' ' This 
very beast will finally be ''cast alive into a lake of fire 
burning with brimstone." Eev. 19:20. "And the woman 
which thou sawest is that great city, which reigneth over the 
kings of the earth. ' ' Eev. 17 : 18. This is Babylon the great 
—the Eoman Catholic sect. She is the great whore. She 
is guilty of "the blood of the saints, and the martyrs of 
Jesus." History states that she glutted herself with the 
blood of nearly 50,000,000 saints. The bride of Christ was 
clothed with the sun. She wore the robes 6f righteousness. 
But this woman "was arrayed in purple and scarlet color." 
This apostate woman, Christ never acknowledged as his 
bride. Isaiah speaks thus: "How is the faithful city be- 
come an harlot! it was full of judgTQcnt; righteousness 
lodged in it; but now murderers." Isa. 1:21. She for- 
sook her husband— Christ— and corrupted herself and be- 
came a harlot— a great whore. This caused the sepaeatiox^ 
" apo stasia.'' She separated herself from Christ, her head. 
' • The husband is the head of the wife, even as Christ is the 
head of the church." But she departed from her living 
head, and the pope became her head— husband. Thus she 
committed fornication. She played the harlot. 

' ' For of old time I have broken thy yoke, and burst thy 
bands ; and thou saidst, I will not transgress ; when upon 
every high hill and under every green tree thou wanderest, 
playing the harlot. Yet I had planted thee a noble vine, 
wholly a right seed : how then art thou turned into the degen- 
erate plant of a strange vine unto me ? ' ' Jer. 2 : 20, 21. 
' ' They say, If a man put away his wife, and she go from him, 
and become another man's, shall he return unto her again? 
shall not that land be greatly polluted? but thou hast played 



COi^QUESTS AND VICTORIES OP THE CHURCH. 331 

the harlot with many lovers ; yet return again to me, saith the 
Lord."Jer. 3:1. 

^^The Lord said also nnto me in the days of Josiah the 
king, Hast thou seen that which backsliding Israel hath 
done! she is gone up upon every high mountain and under 
every green tree, and there hath played the harlot. And 
I said after she had done all these things. Turn thou unto 
me. But she returned not. And her treacherous sister 
Judah saw it. And I saw, when for all the causes 
whereby backsliding Israel committed adultery I had put 
her away, and 'given her a bill of divorce ; yet her treacher- 
ous sister Judah feared not, but went and played the harlot 
also. And it came to pass through the lightness of her whore- 
dom, that she defiled the land, and committed adultery with 
stones and with stocks. Surely as a wife treacherously 
departeth from her husband, so have ye dealt treacherously 
with me, house of Israel, saith the Lord." Jer. 3: 6-9, 20. 

^ ' Plead with your mother, plead : for she is not my wife, 
neither am I her husband: let her therefore put away her 
whoredoms out of her sight, and her adulteries from be- 
tween her breasts. For their mother hath played the 
harlot: she that conceived them hath done shamefully: for 
she said, I will go after my lovers, that give me my bread 
and my water, my wool and my flax, mine oil and my drink. ' ' 
Hos. 2 : 2, 5. 

While these scriptures were fulfilled in Judah 's and Is- 
rael's apostasy, and had direct reference to that time, they 
indirectly reach a fulfilment in the apostasy of the church, 
for Israel was a type of the church. Israel was planted 
''a noble vine, a right seed." But she treacherously de- 
parted from the Lord, went into open idolatry; committed 
adultery with stones and stocks. She played the harlot 
with many lovers, and the land was greatly polluted. For 



332 THE CLEAiJ^SING OF THE SANCTUARY. 

this cause the Lord ''put her away, and gave her a bill of 
divorce." ''Thus saith the Lord, Where is the bill of your 
mother's divorcement, whom I have put away? or which 
of my creditors is it to whom I have sold you? Behold, for 
your iniquities have ye sold yourselves, and for your trans- 
gressions is your mother put away. ' ' Isa. 50 : 1. 

In the legal dispensation when a man put away his wife 
he gave her a bill of divorcement. So the Lord uses this 
language to express the condition of Israel when she forsook 
him. He no longer recognized her as his wife, or people. 
This is expressed by divorcement. But in this dispensa- 
tion divorcing is not recognized. The divorce law was 
abolished. However, for one certain cause— fornication or 
adultery— a man can put away his wife— separate. So 
just as Israel departed from God, "the faithful city Zion" 
—the Lamb's wife— departed from her husband and be- 
came a harlot. Isa. 1 : 21. She committed fornication, be- 
came a "great whore." Christ could not acknowledge her 
in this condition as his wife; hence, this is expressed by 
"a^^os^a^ia'^— separation. Thus we learn what Paul meant 
when he said the falling away (departure— a^os^a^ia— 
separation) shall first come before the end. It came, and 
Israel's apostasy was a type of it. 

It is said in Revelation 17 that the great whore committed 
fornication ' ' with the kings of the earth. " " With whom the 
kings of the earth committed fornication. ' ' This was fulfilled 
in all the kings of the nations giving their support to the 
Catholic sect. This they did for one thousand years, in 
the darkest days of the world's history, when superstition, 
and sin abounded. The kings and rulers of the different 
nations compelled their subjects to submit to the doctrines 
of popery. They also enforced their laws against all who 
would not adopt the religion of the Catholic sect, and put 



CONQUESTS AND VICTORIES OF THE CHURCH. 333 

them to death. Thus they committed fornication with the 
great whore. But in order to fulfil the words of Grod, 
these very kings and rulers afterwards turned against 
Eome, and enforced their laws against her. This sheared 
her of all her temporal power, and stripped her naked ; and 
fulfilled Eevelation 17 : 16, where the very kings who gave 
their power and strength to the beast ^' shall hate the 
whore, and shall make her desolate and naked. ' ' Amen. 

We will now return to 2 Thessalonians again. Identical 
with this falling away— apostasy— a man of sin, the son 
of perdition, would be revealed; ^^who opposeth and ex- 
alteth himself above all that is called God, or that is wor- 
shiped ; so that he as God sitteth in the temple of God, show- 
ing himself that he is God." ver. 3, 4. This man of sin 
refers to the pope of Rome, who fulfils every specification 
of the prophecy. Some latter-day teachers suppose this 
refers to a supposed antichrist, who they expect will 
make his appearance in the near future, just prior to Christ's 
second advent. They expect this antichrist to appear in the 
form of some great personage. All this is blindness and 
error. The spirit of antichrist was already working in 
Paul's day; for he says the ^^ mystery of iniquity doth al- 
read work." John says, ^^Even now are there many an- 
tichrists." The spirit of antichrist began working at a 
very early date; and step by step it gained in power until 
about 270 A. D., when Tnan was exalted way above what 
God ordained in his Word, and this soon ripened into the 
awful beast power of popery. The pope was exalted to be 
the head of the so-called church. 

But before we can get a full understanding of this man 
power and exaltation, it will be necessary to first under- 
stand the simplicity and purity of the early church govern- 
ment. The whole ministry of the church of God is classified 
by the apostle Paul as follows : 



334 THE CLEANSING OF THE SANCTUARY. 

^'And he gave some, apostles; and some, prophets; and 
some, evangelists; and some, pastors and teachers; for the 
perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ: till we all come in the 
unity of the faith, and of the knowledge of the Son of God, 
unto a perfect man, unto the measure of the stature of the 
fulness of Christ: that we henceforth be no more children, 
tossed to and fro, and carried about with every wind of doc- 
trine, by the sleight of men, and cunning craftiness, where- 
by they lie in wait to deceive. ' ' Eph. 4 : 11-14. 

'^And God hath set some in the church, first apostles, 
secondarily prophets, thirdly teachers, after that miracles, 
then gifts of healings, helps, governments, diversities of 
tongues.'' 1 Cor. 12:28. 

The ministers classified in these two scriptures are iden- 
tical. They are properly divided into two classes; travel- 
ing and local. Traveling preachers plant churches and 
water the same ; while the local, shepherd and feed the flocks. 
All these gifts were necessary to the perfect government of 
the early church, and are just as necessary to-day. What- 
ever was essential then is essential now. As before stated, 
the early ministry were properly divided into two classes, 
local and traveling. The term elder applies in Scripture to 
both the traveling and local ministry. First to the traveling. 
^ ' The elders which are among you I exhort, who am also an 
elder, and a witness of the sufferings of Christ, and also a 
partaker of the glory that shall be revealed. ' ' 1 Pet. 5 : 1. 
''The elder unto the elect lady and her children, whom I 
love in the truth ; and not I only, but also all they that have 
known the truth. ' ' 2 John 1. ' ' The elder unto the well beloved 
Gains, whom I love in the truth." 3 John 1. Second to the 
local. ' ' And when they had preached the gospel to that city, 
and had taught many, they returned again to Lystra, and 



CONQUESTS AND VICTORIES OF THE CHURCH. 335 

to Iconium, and Antioch, confirming the souls of the dis- 
ciples, and exhorting them to continue in the faith, and that 
we must through much tribulation enter into the kingdom 
of God. And when they had ordained them elders in every 
church, and had prayed with fasting, they commended them 
to the Lord, on whom they believed. " Acts 14:21-23. ^^To 
Titus, mine own son after the common faith : Grace, mercy, 
and peace, from God the Father and the Lord Jesus Christ 
our Savior. For this cause left I thee in Crete, that thou 
shouldest set in order the things that are wanting, and ordain 
elders in every city, as I had appointed thee. ' ' Titus 1 : 4, 5. 
They ordained elders in every church— in every city. 
These were the local ministers who cared for and fed the 
flock. But Paul and John were both traveling preachers. 
They were apostles, and each testified to being an elder. If 
Paul and John were elders, then all God's preachers are 
elders, all on one common plane— on one level— all elders. 
But some may object that elder only means older one; 
therefore it is a class of officers selected from among the 
older ones to form a sort of sanhedrin. No such thought is 
conveyed in the New Testament Scriptures. While the word 
literally rendered is older one, in the New Testament it is 
used in an official sense, not in its literal sense, and applies 
to the sacred calling and office of a minister. In Moses' 
church under the Old Testament, not all the older men of 
Israel were termed 'Hhe elders of the people," but there was 
selected a large number of men (seventy) of sound 
wisdom and judgment who sat as a sanhedrin. These were 
the elders of Israel. Under the New Testament, the term 
elder, as before observd, applies to all the ministry, but they 
must be men and women of sound judgment and wisdom, 
and fully anointed by divine power to be ^ ' able ministers of 
the New Testament. ' ' The traveling preachers are classified 
as apostles and evangelists. 



336 THE CLEANSING OF THE SANCTUARY. 

But who were the apostles'? God gave ^^some apostles,'' 
^ ' first apostles. ' ' The first twelve ministers chosen by Jesus 
Christ to be the first propagators of his kingdom among the 
lost sheep of the house of Israel, were called apostles. ^ ' And 
when it was day he called unto him his disciples : and of them 
he chose twelve, whom also he named apostles. ' ' Luke 6 : 13. 
These twelve were to be eye-witnesses of his personal work 
on earth, and also of his resurrection from the dead. When 
one was chosen to take the place of Judas, he had to be one 
who had accompanied Jesus Christ in his personal ministry, 
and had been a witness of his resurrection. 

' ' For it is written in the book of Psalms, Let his habitation 
be desolate, and let no man dwell therein : and his bishopric 
let another take. Wherefore of these men which have com- 
panied with us all the time that the Lord Jesus went in and 
out among us, beginning from the baptism of John, unto 
that same day that he was taken up from us, must one be or- 
dained to be a witness with us of his resurrection. And they 
appointed two, Joseph called Barsabas, who was surnamed 
Justus, and Matthias. And they prayed, and said. Thou, 
Lord, which knowest the hearts of all men, show whether 
of these two thou hast chosen, that he may take part of this 
ministry and apostleship, from which Judas by transgres- 
sion fell, that he might go to his own place. And they gave 
forth their lots ; and the lot fell upon Matthias ; and he was 
numbered with the eleven apostles.'' Acts 1: 20-26. Through 
their labors, inspiration, and writings, the New Testament 
has come to us. Therefore these twelve form a perpetual foun- 
dation in the church. Eev. 21 : 14 ; Eph. 2 : 20. Such a thing 
as a succession of the number twelve is simply Mormon fic- 
tion, invented by Joe Smith, who was filled with ^ ^ visions of 
his own head." 

Jesiis Christ w^s called an apostle in that be was sent forth 



CONQUESTS AND VICTOKIES OP THE CHUECH. 337 

from God to accomplish the redemption of man. Heb. 3 : 1, 2. 
Paul and Barnabas were called apostles because they were 
the first to plant the Christian faith among the Gentile na- 
tions. ' ' But the Jews stirred up the devout and honorable 
women, and the chief men of the city, and raised persecution 
against Paul and Barnabas, and expelled them out of their 
coasts. But they shook off the dust of their feet against 
them, and came unto Iconium. And the disciples were filled 
with joy, and with the Holy Ghost. And it came to pass in 
Iconium, that they went both together into the synagogue of 
the Jews, and so spake that a great multitude both of the 
Jews and also of the Greeks believed. But the unbelieving 
Jews stirred up the Gentiles, and made their minds evil 
atfected against the brethren. Long time therefore abode 
they speaking boldly in the Lord, which gave testimony unto 
the word of his grace, and granted signs and wonders to 
be done by their hands. But the multitude of the city was 
divided : and part held with the Jews, and part with the apos- 
tles." Acts 13: 50-52; 14: 1-4. ''Which when the apostles, 
Barnabas and Paul, heard of, they rent their clothes, and 
ran in among the people, crying out. ' ' Acts 14 : 14. 

James the Lord's brother was called an apostle. "Then 
after three years I went up to Jerusalem to see Peter, and 
abode with him fifteen days. But other of the apostles saw 
I none, save James the Lord's brother." Gal. 1:18, 19. 
Silvanus and Timotheus were apostles. "Paul and Silva- 
nus, and Timotheus, unto the church of the Thessalonians 
which is in God the Father, and in the Lord Jesus Christ: 
Grace be unto you, and peace, from God our Father, and the 
Lord Jesus Christ. " " Nor of men sought we glory, neither 
of you, nor yet of others, when we might have been burden- 
some, as the apostles of Christ. ' ' 1 Thes. 1 : 1 ; 2 : 6. Apollos 
was an apostle. "And these things, brethren, T have in a 

22 



OO^ THE CLZAXSIXG OF THE SA2s'CTI:aEY. 

figure transferred to myself and to Apollos for your sakes ; 
that ye might learn in us not to think of men above that 
which is written, that no one of you be pufi'ed up for one 
against another. For I think that God hath set forth ns 
the apostles last, as it were appointed to death : for we are 
made a spectacle unto the world, and to angels, and to mem" 
1 Cor. 4: 6, 9. Here we have clear proof of at least twenty 
who were called apostles in the early church. However it is 
evident from a careful reading of the New Testament that 
there were many more in whom the gift of apostleship was 
manifested. 

From the testimony of Scripture it is clear that an apostle 
was a planter. The word is defined by Webster : * ■ One who 
first plants the Christian faith/' We will select the apostle 
Paul as an example. He says, in his epistle to the Corin- 
thians. "I have planted, Apollos watered: but G-od gave 
the increase. ' ' 1 Cor. 3 : 6. By this he means that he was the 
instrument Cod used to plant the Corinthian churclL 

This is proved in Acts 18:1.4-11: ''After these things 
Paul departed from Athens, and came to Coiinth. And he 
reasoned in the synagogue every sabbath, and persuaded the 
Jews and the Creeks. And when Silas and Timotheus were 
come from Macedonia, Paul was pressed in the spirit, and 
testified to the Jews that Jesus was Chiist. And when they 
opposed themselves, and blasphemed, he shook his raiment. 
and said unto them. Tour blood be upon your own heads ; 
I am clean : from henceforth I will go unto the Gentiles. And 
he departed thence, and entered into a certain man's house, 
named Justus, one that worshiped God. whose house joined 
hard to the synagogue. And Crispus, the chief ruler of the 
synagogue, believed on the Lord with all his house; and 
many of the Corinthians hearing believed, and were bap- 
tized. Then spake the Lord to Paul in the night by a vision. 



I 



CONQUESTS AND VICTORIES OF THE CHURCH. 339 

Be not afraid, but speak, and hold not thy peace : for I am 
with thee, and no man shall set on thee to hurt thee : for I 
have much people in this city. And he continued there a 
year and six months, teaching the word of God among 
them. ' ' 

This made him their apostle. He says, ' ' If I be not 
an apostle unto others, yet doubtless I am to you: for 
the seal of mine apostleship are ye in the Lord. ' ' 1 Cor. 9 : 2. 
' ' For though ye have ten thousand instructors in Christ, yet 
have ye not many fathers: for in Christ Jesus I have be- 
gotten you through the gospel. ' ' 1 Cor. 4 : 15. 

Through Paul's labors the Corinthian church was estab- 
lished. Hence, he says, ''I planted" you; and if not an 
apostle unto others, ' ' I- am to you, ' ' for I have begotten you 
through the gospel, and the seal of mine apostleship "are ye 
in the Lord. ' ' He further testifies to them, ' ' Truly the signs 
of an apostle were wrought among you in all patience, in 
signs, and wonders, and mighty deeds." 2 Cor. 12: 12. 

From the foregoing we learn that apostles in the early 
church were not a separate class of officers, who stood above 
the rest, but were gifted men and women. Apostleship was not 
an office of itself, but was a gift of the Spirit in the ministry— 
men who were specially endued with the various gifts of 
the Spirit, which qualified them to enter new fields of labor 
and plant the truth, plant churches. This meant more than 
simply getting a company of believers raised up. They were 
gifted so that they could confirm and establish such assem- 
blies in faith, truth, and holiness, and lead them into the 
various gifts necessary to make their local work effectual. 
Such were termed apostles. Paul had a general ' ^ care of all 
the churches. ' ' That is, he felt the responsibility of the work 
in general. 

But were there to be elders in the church in these last days 



340 THE CLEAXSIXG OF THE SANCTUAKY. 

qualified with the gifts to do the work of apostles? .Yes. 
''Eejoice over her, thou heaven, and ye holy apostles and 
prophets ; for God hath avenged you on her. ' ' Rev. 18 : 20. 
Down in this evening time when Babylon falls there were to 
be apostles who would rejoice over her downfall. The other 
traveling elders were termed evangelists. ^'And some evan- 
gelists." Eph. 4:11. Philip was called 'Hhe evangelist." 
Acts 21: 8. Paul exhorted Timothy to ''do the work of an 
evangelist." 2 Tim. 4:2. The real work of evangelists is 
seen in 1 Corinthians 3:6: "I have planted, ApoUos watered, 
but God gave the increase. ' ' Their work was usually to labor 
among churches already established, to stir up the revival 
spirit among them, and water the saints— refresh them. But 
in the church of God, while these gifts were given to profit 
withal, there was nothing legalistic, like in sectism to-day. 
An apostle could "do the work of an evangelist." Both 
Apollos and Timothy were apostles, but they did some evan- 
gelizing, too. Such sometimes went into new fields and 
planted churches, as Philip the evangelist at Samaria, and 
the apostles came and established them, as Peter and John 
did. Acts 8. 

This gives us a brief idea of the work of the traveling 
elders. The apostles entered new fields and preached the 
gospel, God working with them confirming the word with 
signs following. Under their labors churches were planted. 
The Lord held them responsible for the welfare of those 
assembhes, until the local officers were raised up, and every- 
thing "set in order." Sometimes it was necessary for the 
apostle to remain in such fields of labor for years, until 
everything was fully set in order. For a minister to plant a 
church, and then run off and leave it without a spiritual fa- 
ther 's care, and proper shepherding, is working contrary to 
God's plan. Such work brings disaster. A careful reading 



COi^QUESTS AlTD VlCTOBlES 01^ THE CHUHCH. 341 

of the Acts will show that the apostles remained at Jerusalem 
for a long period of time. Panl abode for a number of 
years at some places in order to establish the work; at 
other points he left workers, as Titus in Crete. See Titus 
1: 4,5. 

The evangelists were traveling ministers, who edified the 
body, and labored to get men saved. The local elders are 
termed pastors and teachers. Eph. 4 : 11. There was a plu- 
rality of elders ordained in every local assembly. ' ' And when 
they had ordained them elders in every church, and had 
prayed with fasting, they commended them to the Lord, on 
whom they believed.'^ Acts 14: 23. '^For this cause left I 
thee in Crete, that thou shouldest set in order the things that 
are wanting, and ordain elders in every city, as I had ap- 
pointed thee. ' ' Titus 1:5. ^ ^ And from Miletus he sent to 
Ephesus, and called the elders of the church." Acts 20: 17. 
^'And when we were come to Jerusalem, the brethren re- 
ceived us gladly. And the day following Paul went in with 
us unto James ; and all the elders were present. ' ' Acts 21 : 
17,18. 

You will notice that the word is plural. In every church 
they ordained ''elders.^' The last two texts clearly show a 
plurality of them in the church at Jerusalem, and also at 
Ephesus. They were the overseers of the assemblies. Their 
work is clearly set forth in the following texts : ' ' And from 
Miletus he sent to Ephesus, and called the elders of the 
church. Take heed therefore unto yourselves, and to all the 
flock, over the which the Holy Ghost hathmade you overseers, 
to feed the church of God, which he hath purchased with his 
own blood. ' ' Acts 20 : 17, 28. ' ' The elders which are among 
you I exhort, who am also an elder, and a witness of the 
sufferings of Christ, and also a partaker of the glory that 
shall be revealed : feed the flock of God which is among you, 



o4_ THE CLEA^'SIXCt of the SAXCXrAET. 

taking the oversight thereof, not by constraint, bnt willing- 
ly ; not for filthy Inere. bnt of a ready mind : neither as be- 
ing lords over Grod's heritage, bnt being ensamples to the 
flock." 1 Pet. 5:1-3. 

Their work was feeding the chnrch : niinisteiing to them 
the word of life : taking the oversight : caiing for, and pro- 
tecting the little ones from the imjDOsitions of the devil 
throngh heresy or false teachers. 

'/Wherefore comfort yourselves together, and edify one 
another, even as also ye do. And we beseech yon. brethren, 
to know them which labor among yon and are over yon in 
the Lord, and admonish yon : and to esteem them veiy highly 
in love for their work's sake. And be at peace among your- 
selves. Xow we exhort yon, brethren, warn them that are 
unruly, comfort the feeble-minded, support the weak, be 
patient toward all men. See that none render evil for evil 
unto any man; but ever follow that which is good, both 
among yourselves, and to all men. ' ' 1 Thes. 5 : 11-15. •'•Ee- 
memher them which have the rule over you, who have spoken 
unto you the word of Gk)d: whose faith follow, consideiing 
the end of their conversation. ' * Heb. 13 : 7. " Obey them that 
have the mle over y:;., ml -.ibmit yourselves: for they 
watch for your sonls. as they that must give account, that 
they may do it with joy. and not with gilef : for that is un- 
profitable for yon. * * Heb. 13 : 17. 

These texts clearly set forth the responsible work of the 
local elders. Conmients can not make them clearer. Another 
work of these elders is seen in James 5 : 11. 15 : ''Is any sick 
among you? let him call for the elders of the church; and let 
them pray over him. anointing hi m with oil in the name of 
the Lord: and the prayer of faith shaU save the sick, and the 
Lord shaU raise him up; and if he have committed sms, 
thev shaU be forgiven him. ' ' ' 'And I will give you pastors 



OOKQUESTS AND VICTORIES OF THE CHURCH. 343 

according to mine heart, which shall feedyou with knowledge 
and understanding. ' ' Jer. 3 : 15. ' ^ And I will set up shep- 
herds over them which shall feed them : and they shall fear 
no more, nor be dismayed, neither shall they be lacking, 
saith the Lord. ' ' Jer. 23 : 4. We will here insert a quotation 
from the early writings on this point: 

''Let the presbyters (elders) be compassionate and merci- 
ful to all, bringing back those that wander, visiting all the 
sick, and not neglecting the widow, the orphan, or the poor, 
but always providing for that which is becoming in the sight 
of God and of man ; abstaining from all wrath, respect of per- 
sons, and unjust judgment; keeping far off from all covet- 
ousness, not quickly crediting an evil report against any one. 
not severe in judgment.'' Epistle of Polycarp, Chap. VL 

While a quotation from history, this clearly sets forth the 
work of the New Testament elders. Any one can at a glance 
see the need of such work in every assembly. Feeding and 
caring for the flock does not simply include preaching the 
word ; but visiting the brethren, praying with them, calling 
upon the sick, and poor, and ministering to them. How sim- 
ple the plan of apostolic government, and yet how well ar- 
ranged by the infinite wisdom of him who worketh ''all in 
all." As before observed, Paul divides these elders into 
two classes, pastors and teachers. Not two classes of 
officers. There was but one "office of a bishop.'' 1 Tim. 3: 
1, 2. There was but the one office for the local elders— bish- 
ops— that of overseers. But their gifts were not all the 
same. ' ' Let the elders that rule well be counted worthy of 
double honor, especially they who labor in the word and 
doctrine."! Tim. 5:17. 

The reader can easily observe that Paul speaks of some 
elders who labored in word and doctrine, others who did 
not. Some who were public preachers— pastors— others who 



3^i THE CLEANSING OF THE SANCTUAEY. 

were not preachers, yet were men of faith, good judgment 
and wisdom; men able in private to teach and instruct in 
the ways of salvation. The latter are the teachers. This 
distinction is made in Eomans 12 : 6-8 : ''Having then gifts 
differing according to the grace that is given to us, whether 
prophecy, let us prophesy according to the proportion of 
faith ; or ministry, let us wait on our ministering ; or he that 
teacheth, on teaching; or he that exhorteth, on exliortation : 
he that giveth, let him do it with simplicity ; he that ruleth, 
with diligence ; he that showeth mercy, with cheerfulness. ' ' 
The qualifications of Bible elders— bishops— are found in 
the following texts : ' ' For this cause left I thee in Crete, that 
thou shouldest set in order the things that are wanting, and 
ordain elders in every city, as I had appointed thee : if any 
be blameless, the husband of one wife, having faithful chil- 
dren not accused of riot or unruly. For a bishop must be 
blameless, as the steward of God; not self-willed, not soon 
angry, not given to wine, no striker, not given to filthy 
lucre ; but a lover of hospitality, a lover of good men, sober, 
just, holy, temperate ; holding fast the faithful word as he 
hath been taught, that he may be able by sound doctrine 
both to exhort and to convince the gainsayers. For there are 
many unruly and vain talkers and deceivers, specially they 
of the circumcision: whose mouths must be stopped, who 
subvert whole houses, teaching things which they ought not, 
for filthy lucre 's sake. ' ' Titus 1 : 5-11. ' ' A bishop then must 
be blameless, the husband of one wife, vigilant, sober, of 
good behavior, given to hospitality, apt to teach, not given 
to wine, no striker, not greedy of filthy lucre: but patient, 
not a brawler, not covetous; one that ruleth well his own 
house, having his children in subjection with all gravity; 
(for if a man know not how to rule his own house, how 
shall he take care of the church of God I) not a novice, lest 



Coi^OuEsTS AND VICTOElES OP THE CHUECH. 345 

being liftedup with pride befall into the condemnation of the 
devil. Moreover he must have a good report of them which 
are without ; lest he fall into reproach and the snare of the 
devil. "1 Tim. 3:2-7. 

Among the early ministers were a class of men with the 
gift of prophecy. They were known as prophets. ^'Now 
there were in the church that was at Antioch certain proph- 
ets and teachers ; as Barnabas, and Simeon that was called 
Niger, and Lucius of Gyrene, and Manaen, which had been 
brought up with Herod the tetrarch, and Saul. ' ' Acts 13 : 1. 
The work of the prophets and their office is clearly seen in 
the following scriptures : ' ' And in these days came proph- 
ets from Jerusalem unto Antioch. And there stood up one 
of them named Agabus, and signified by the Spirit that 
there should be great dearth throughout all the world : which 
came to pass in the days of Claudius Caesar. ' ' Acts 11 : 27, 
28. ^ ' And as we tarried there many days, there came down 
from Judea a certain prophet, named Agabus. And when 
he was come unto us, he took PauPs girdle, and bound his 
own hands and feet, and said. Thus saith the Holy Ghost, 
So shall the Jews at Jerusalem bind the man that owneth 
this girdle, and shall deliver him into the hands of the 
Gentiles." Acts 21: 10,11. 

It has been thought by some that there is no need of proph- 
ets under the new covenant. But the above texts prove that 
there were prophets in the church before the apostasy, and 
God has them in his church to-day. These may be among 
the traveling ministry, or among the local. There were a 
number of prophets in the church at Antioch. Prophets also 
traveled, as Agabus. Philip the evangelist ^4iad four 
daughters which did prophesy." The work of a prophet 
was foretelling events. Agabus signified by the Spirit that 
tlere would be a dearth throughout the whole land, and we 



34:6 



THE CLEAXSIXG OF THE SAXCTUAHY. 



are told. ''It came to pass in the clays of Claudius Co?sar.'' 
Agabus was a true prophet of God. It was he who also fore- 
told what would befall the apostle Paul at Jerusalem. But 
the work of the prophets sigTiified more than foretelling future 
events. "Though I have the gift of propliecu, and under- 
stand all mysteries, and all Imowledge." 1 Cor. 13 : 2. Here 
we see that there was a special gift of prophecy, which un- 
raveled deep mysteries, and gave knowledge. Such were 
enabled to interpret prophecy by the Spirit of God. Since 
we have retuimed in these last days to the mount of holiness 
and truth, the spirit of prophecy is again manifest among 
his ministry. TTe sit with awe and listen to God's prophets 
as they unravel the mysteries of prophecy and revelation. 

Having briefly considered both the traveling and local 
ministry who were termed elders, we will now consider 
another class of officers called deacons. "Likewise must the 
deacons be graA-e. not double-tongTied. not given to much 
wine, not greedy of filthy lucre : holding the mystery of 
the faith in a pure conscience. And let these also first be 
proved : then let them use the office of a deacon, being foimd 
blameless. Even so must their wives be grave, not slander- 
ers, sober, faithful in all things. Let the deacons be the 
husbands of one wife, ruling their children and their own 
houses well. For they that have used the office of a deacon 
well purchase to themselves a good degree, and great bold- 
ness in the faith which is in Christ Jesus.*' 1 Tim. 3: 8-13. 

''The office of a deacon. ' ' This language implies that there 
was a class of officers in the early church by that name. 
Deacon is from '' dia'ko/ios/' which sigTiifies a minister or 
seiwant. Its literal meaning would cover all those who 
minister the word, and such as minister in temiDoral 
affairs. It would apply to those who seiwe in the 
gospel, or those who serve in temporal things; i. e., 



Conquests and victories of the church. 347 

dealing out food to the hungry, and looking after the 
temporal needs of the church. A servant— (iiaA;o^(95— min- 
ister— one who ministers. When it comes to the real office 
of a deacon, it is evident that it applies to the latter. Our 
reasons for believing so are these : All those who are min- 
isters of the word, both traveling and local, are officially 
called " elders.' ' But the office of a deacon is a separate 
office from that of elders. Therefore, those who minister 
in the temporal affairs of the church, are officially termed 
deacons. Some of these officially appointed deacons may 
minister the word, as did Stephen at Jerusalem. 

''And in those days, when the number of the disciples was 
multiplied, there arose a murmuring of the Grecians against 
the Hebrews, because their widows were neglected in the 
daily ministration. Then the twelve called the multitude 
of the disciples unto them, and said, It is not reason that 
we should leave the word of God, and serve tables. Where- 
fore, brethren, look ye out among you seven men of honest 
report, full of the Holy Ghost and wisdom, whom we may 
appoint over this business. But we will give ourselves 
continually to prayer, and to the ministry of the word. And 
the saying pleased the whole multitude : and they chose 
Stephen, a man full of faith and of the Holy Ghost, and 
Philip, and Prochorus, and Nicanor, and Timon, and 
Parmenas, and Nicolas a proselyte of Antioch; whom they 
set before the apostles: and when they had prayed they 
laid their hands on them. ' ' Acts 6 : 1-6. 

These are generally referred to as deacons. When the 
church at Jerusalem was scattered on account of the perse- 
cution, then Philip, one of the seven, started into the min- 
istry, and was successful as an evangelist. 



248 THE CLEANSING OP THE SANCTUARY. 

THE HUMBLE EQUALITY OF THE APOSTOLIC MINISTRY. 

Jesus set the standard of humble equality. "But be not 
ye called Rabbi: for one is your Master, even Christ; and 
all ye are brethren." Mat. 23:8. "Neither be ye called 
masters : for one is 3^our Master, even Christ. But he that 
is greatest among you shall be your servant. And whosoever 
shall exalt himself shall be abased; and he that humbleth 
himself shall be exalted." Mat. 23: 10-12. "And there was 
also a strife among them, which of them should be accounted 
the greatest. And he said unto them. The kings of the Gen- 
tiles exercise lordship over them; and they that exercise 
authority upon them are called benefactors. But ye shall 
not be so: but he that is greatest among you, let him be 
as the younger ; and he that is chief, as he that doth serve. 
For whether is greater, he that sitteth at meat, or he that 
serveth? is not he that sitteth at meat? but I am among 
you as he that serveth." Luke 22 : 24-27. 

Oh, what humbleness is here taught! Ye are brethren. 
No one among you is higher than another, or can possibly 
have from me any jurisdiction over the rest. Ye are, in 
this respect, perfectly equal. He showed them how the 
Gentiles exalted some above others, but said, "It shall not 
be so among you." 

I will here insert a few extracts from history. "The 
church was in the beginning a community of brethren. All 
its members were taught of God and each possessed the 
liberty of drawing for himself from the divine fountain of 
life. The epistles, which then settled the great questions 
of doctrine, did not bear the pompous title of any single 
man or ruler. We find from the Holy Scriptures that they 
began simj^ly with these words: ^The apostles and elders 
and brethren send greeting unto the brethren.' Acts 15: 



CONQUESTS AND VICTORIES OF THE CHURCH. 349 

23. But the writings of these very apostles forewarn ns 
that from the midst of these brethren, there shall arise a 
power which shall overthrow this simple and primitive 
order."— D'Anbigne's history of the Reformation, Book I, 
Chap. I. 

''The doctrine of 'the chnrch,' and of 'the necessity 
for its visible unity,' which had gained footing as early 
as the third century, favored the pretensions of Rome. 
The great bond which originally bound together the mem- 
bers of the church was a living faith in the heart, by which 
all were joined to Christ as their own head. But various 
causes ere long conspired to originate and develop the idea 
of the necessity for some exterior fellowship. Men, accus- 
tomed to the associations and political forms of an earthly 
country, carried their views and habits into the spiritual 
and everlasting kingdom of Jesus Christ. The invisible and 
spiritual church was identical with the visible and outward 
community. But soon a great distinction appeared— the 
form and vital principle parted asunder. The semblance of 
identical and external organization was gradually substi- 
tuted in place of the internal and spiritual unity which is 
the very essence of a religion proceeding from God. Men 
suffered the precious perfume of faith to escape while they 
bowed themselves before the empty vase that held it. Faith 
in the heart no longer knit together in one the members of 
the church. Then it united by means of bishops, arch- 
bishops, popes, miters, ceremonies, and canons. The living 
church retiring by degrees to the lonely sanctuary of a few 
solitary souls— an exterior church was substituted in place 
of it, and installed in all its forms as of divine institution .... 
In the beginning of the gospel, whosoever had received the 
Spirit of Jesus Christ was esteemed a member of the church. 
Now the order was inverted, and no one unless a member 



of Hie cJiiiFdhi uras eoimled I© _ t t 1 : t "_ : :: 

"^It is a noteirordsT fadt^ whmk iSie founder of Cinis- 
tianitT lefl idie woiid^ lie made no pEovmon for mtMy 
qnartei^^ or annual^ or peiiodicsal assemMy of Ms ar.r^ 

tlesy Ms miiiisteis^ or his foBoiineis; hr iz'z:\:l'- 
time nor plaee for i9iei!i to eongr^ale^ to r^ort. ^ r 

l^islate; he gare to no one anthoiit^r to eonroS^ .s : L i 
a^€iifiM^; and lie gare Ins disd^les no reason to i^t 
ISiat :&ve ^oi^and Clnri^tians assembled lead fj^ater e :: _ . - 

ty iflnan turo or t_iiTT "Ao liad MBet, in -iis "jizit m ~_ : -r 
midst- Ifte promised to lieL And so faff zr : ii tL_ : ~ t : zl ^- __ - 
folloipers to «scmfiM]!i^ ::.- i: T-ri?late fc: "L^-ii— ^~t^ :: -.rir 
a^MidateSj he espr€Sil7 irzn-^ ^^^ir :". :":t; -; - z;- -'i- 
eontnring; and Jm posiiLg : : 'l-~ : t ; t ' - ;: i ' „ - „ : ; _ 
hot raliier the ma Mng" of di- . _ z ^" .^ i. _> _ I 

ing thgiBi to ©hsenre all tflBiiBg» ~ ^ " r t " t : _ _ ; ^ t ; _■ 

I_r aposiies and eaiij^ drardi se-rLiri " ::i"t: v„ 
ti5«pir dnties^ and earefnlljr refrained ±:zi z_t /1__- ~:"_ 
:: - a:^aiz^ or setting up eomts or ee^e^a^ie^ jndi- 
'Ties. and einen idoen ctmsnlted by tiie Goitile aunverts 
^ix'j were affieted by intno^cm of proeel^^'iizif t^^^ 
they only rehearsed a few 'neee^ary things. ' : : r :1t. . 
servaofee; tfsings ISsat had heoi r^arded as c': .: ^ : - : :" : : : i_ 
the tinMs of ^oah dowm; and detained to in i-r z- la- 
thing analogous to the ee^e^astieal l^jslatic z. : : - 
&A dsy. And so the aposfles paited^ ani —-z- : _ _ 
profcs, : _7 ~ T~er expeetii^ to meet again nntil * : _ t : ; :_^z_ ^' ; : 
the Lfi>]nd Je^Tus Christ and oar gaOBeiing hut : 'iizi. ' ~-^ 
servants <»f God w&ee attending to their pr : -r — z 
y-fiTzirr "'I'r Tiesp^ feeing Iflie &^ and — ir _ _ 
--- : ~ : _ ::ntil rdigioDS ^os&asy and i::- t / ^ ^ ^ -- 



COITQUESTS AND VICTOKIES OF THE CHURCH. 351 

and patronage combined to corrupt and impair the integ- 
rity of the church, that the work of calling councils, and 
legislating for the church of God commenced."— Who Made 
the New Testament? page 3, 4. 

Here we see according to the testimony of history the 
equality of the early ministry and the humbleness of the 
same. If there was such a thing in the early church as one 
class of preachers being above the rest, and exercising lord- 
ship over them, such arrangement was in direct opposition 
to the teaching of Christ, for he positively taught them that 
'4t shall not be so among you," but ''all ye are brethren." 
But the early church started in with an equality of the 
ministry. The above quotations from history clearly set 
forth the standard. All the preachers were officially called 
^^ elders/' all on the same plane. ''The elders which are 
among you I exhort, who am also an elder, and a witness 
of the sufferings of Christ, and also a partaker of the glory 
that shall be revealed : ... neither as being lords over 
Grod's heritage, but being ensamples to the flock." 1 Pet. 
5:1,3. 

I will here give extracts from Adam Clark's comments 
on this text: "In this text, the term preshuteros (elders 
or presbyters) is the name of an office. They were as pas- 
tors or shepherds of the flock of God, the Christian people 
among whom they lived. They were the same as bishops 
. . . and teachers. That these were the same as bishops the 
next verse proves. 'Who also am an QldiQT^ — preshuteros. 
One on a level with yourselves. ' ' 

"Neither as being lords over God's heritage." Accord- 
ing to him there are to be no lords over God's heritage; 
the bishops and presbyters, who are appointed by the head 
of the church (Christ), are to feed the flock, to guide, and 
to defend it; not to fleece and waste it; and they are to look 



352 THE CLEANSING OF THE SANCTUARY. 

for their reward in another world, and the approbation of 
God in their consciences. And in humility, self-abasement, 
self-rennnciation, and heavenly-mindedness, they are to be 
ensamples— types— to the flock, molds of a heavenly form, 
into which the spirit and lives of the flock may be cast, that 
they may come ont after a perfect pattern. We need not 
ask, Does the chnrch that arrogates to itself the exclusive 
title of Catholic, and do its supreme pastors, who affect to 
be the successors of Peter, and the vicars of Jesus Christ, 
act in this way! They are in every sense, the reverse of 
this. But we may ask. Do the other churches (meaning the 
Protestant sects), which profess to be reformed from the 
abominations of the above, keep the advice of the apostle 
in their eye! Have they pastors according to God's own 
heart, who feed them with knowledge and understanding? 
Do they not feed themselves instead of the flock! are they 
not lords over the heritage of Christ, ruling with a high 
ecclesiastico-secular hand! 

The above cuts a clear line of distinction between the 
modem hierarchies of Babylon and the ancient humble 
ministiy, and equality in the early church. The apostle 
Peter placed himself on a common level with the local 
presbyters, and also states that he was a fellow presbyter. 
In the New Testament hisliop and eMer are terms used in- 
terchangeably and apply to the same class of officers— the 
ministers. 

BISHOP. (1) ''In the primitive church, a spiritual over- 
seer; an elder or presbyter; one who has the pastoral care 
of a church. "—Webster. (2) ' ' The same persons are called 
elders and presbyters, and overseers and bishops."— Scott, 
Com. (3) ''Till the churches were multiplied (and aposta- 
tized'), the bishops and presbyters were the same."— 
Ih. (4) "Both the Greek and Latin Fathers do, with one 



CONQUESTS AND VICTOEIES OF THE CHURCH. 353 

consent, declare that bishops were called presbyters, and 
presbyters bishops in apostolic times, the name being then 
common. "—Whitbey. (5) "It appears that those who are 
called elders in this place (Titus 1:5) are the same as those 
termed bishops in verse 7. We have many proofs that 
bishops and elders were of the same order in the apostolic 
church, though afterward they became distinct. "—Adam 
Clark. 

To the above we heartily say. Amen. Bishop and elder 
were the same till the mystery of iniquity began to work. 
The traveling preachers were bishops. ''For it is written 
in the book of Psalms, Let his habitation be desolate, and 
let no man dwell therein: and his bishopric let another 
take. ' ' Acts 1 : 20. Bishopric is the office of a bishop. 
Judas then was a bishop, but by transgression fell. So 
Matthias was chosen to take his bishopric— his office of 
bishop. This proves beyond question that all the twelve 
were properly called bishops. This included Peter and 
John, who also were called elders. 1 Pet. 5 : 1 ; 2 John 1 ; 
3 John 1. So the terms bishop and elder are used inter- 
changeably, and apply to all the traveling ministers. All the 
local preachers were bishops. "Paul and Timotheus, the 
servants of Jesus Christ, to all the saints in Christ Jesus 
which are at Philippi, with the bishops and deacons. ' ' Phil. 
1:1. 

Thus when Paul wrote to the church at Philippi, he 
addressed all the saints, "with the bishops and deacons." 
He did not say with the bishops, elders, and deacons; but 
recognized only two classes of officers— bishops and deacons. 
A plurality of elders were ordained in "every church." 
Acts 14 : 23. Therefore Paul terms these elders, bishops. 
Bishop and elder then is the same in Scripture. But two 
classes of officers in the church at Philippi: bishops— the 

23 



354 



J5"S]:s-lt :z z^:l sa^tctuasy. 



— -^ - r word of troti- _ verseers of the flock; 

: — 'lie ministers of iflie temporal affairs of the 

oil": :_, _ t:_/ _.; ^iz-^! Ai:~_iii:«- ii::t :L;zi "fliis is ^[>os- 

tSLSJ. 

'7>t: 'i::^ -^" Adam Claik remark- • ''Fi^ho^ps — Hmr orer- 
s-r v. ^ . : :1 T '/;::' eh of Qod, and th : — ~"_ : r^ii^i^tered to tfee 
poor an f. _ : t ; ' _ t .". oeeasionalLy. ~_ r : t „ ; ^ 
deal of : — a;sted in the inqaiiy^ ^Y^_: 

Mshops It 1 place eonld lis~ t ::i t 

... This : _T iizrevagance of ~i:i-. I t_t r i.: ;.. :_ 
o^cer is l_ ii: ? — t noir teim bi^op/' 

This is clear, Adam Claris ZtH iily admi^ that New Trst^.- 
:i:t:i: : „ s were onhr overseers — common preadiers. He 
: V :_ : :— h?/: :^ := ''a waste of paper' ^ to try tc r^^^r 
:!:: ^1; ^ : L Ji |}e in an assembly. It is 

:_ zgani^ of trifle. " jIt :^ z^Tsfrood ^lat flie m-: z 
: L L was nnkii:~zi /_ t stolic chnr:_ I 
'_:- ~;-i5: '''Xo sucii o.itic^r is meant as "r :i:~ 'rizz: 
v:l^-1_:z. ' " ATnti ^n, 

The very language of Titns 1: 4-7 prov^ _ : ^ - ii : 
Inshops were Hie same, ^^To Titn% mine ~i ^ z^ : t : r 
common faildi: Graee^ mercy, and peace, i: _t 

Faflier and ^e Lord Jesns Christ onr S ~ : 7 ^ 

canse left I tbee in C^te, tliat IflioiT slio -: iz. ii-i 

the things tiiat are wanting, and ©r :.: in t_ '.-'. i- T~rry eity. 
as I bad appointed ^eei if any tr yzi t-= : t Lz- z 
of Ht — iit '~J^g faithful childrTZ z : : • r _ : _ _ " : 

Tir.j':'~ J:: ; ';:=ii"^ Tnust be blameless, :- :_r -:T~;:.i :: 
G; ;_ L : : — i:-~:i_T i Z7t soon angrv. n:: ^i~tZ :: "~.i:t. 
n: -:i:i:fr. not grr^:_ - zi:iiy lacr^. "" Z^i'^:^- ::".:!:'. i:: 
Paul iefi Titus in C t ordain eic : ^ :: 
ever- j^ -ays, ''If any be biameless/'" "for a 

Tnnst - i ; i_ - i rss. ' '" V^"h^i!T: T*?!"oI sent to ET>beso.s. _ r ;_ ;i 



CONQUESTS AND VICTORIES OF THE CHURCH. 355 

not call the bishop and his presbytery, but simply called 
^'the elders of the church." Acts 20: 17. All the ministers 
in that assembly were simply elders, made overseers by the 
Holy Ghost. Acts 20 : 17. When the apostles set churches 
in order, they did not ordain one bishop, and his presbytery, 
but simply ' ^ ordained elders in every church. ' ' Acts 14 : 23. 
Paul did not instruct Titus to ordain one bishop and a 
presbytery of elders for his sanhedrin in every city in 
Crete; but he left him to simply '^ordain elders in every 
city." 

At Philippi there was no such thing as a single bishop, 
and a lower class, called elders, and a still lower class 
called deacons; but there were only two classes of officers, 
bishops and deacons. Phil. 1: 1. Did the church at 
Antioch send Paul and Barnabas to Jerusalem to consult 
the bishop, apostles, and elders about circumcision? No; 
they simply sent them ''to Jerusalem unto the apostles 
and elders about this question. ' ' Acts 15 : 2. Nothing is 
said of the bishop. When they reached Jerusalem ''they 
were received of the church and of the apostles and elders. ' ' 
ver. 4. The bishop was left out. Why ? They did not have 
such a high officer over them. That church was pure from 
the mystery of iniquity. "But," says one, "James was 
a bishop." James was an apostle, (Gal. 1: 19) ; hence, no 
more a bishop than Peter or any other of the apostles. 
Who came together to consider the matter! The bishop 
(James), and the apostles, and elders'? No; it does not 
read that way. "And the apostles and elders came together 
for to consider of this matter." Acts 15: 6. 

No mention is made of a bishop presiding in this apostolic 
assembly. Only apostles and elders. As before proved, all 
the apostles were bishops, and all the elders were bishops. 
The apostles were the traveling elders or bishops, while} 



356 THE CLEAXSIXG OF THE SANCTUABY. 

the others were the local elders or bishops. Peter and 
James spoke in this assembly, as they were looked upon by 
the church as ''pillars." Gal. 2:9. But James was only 
a common apostle or elder in the church at Jerusalem, on 
an equal plane with the rest. He probably was a senior 
elder as is inferred from Acts 21 : 18. 

''But," says one, "was not the angel of the church at 
Ephesus, a bishop over the rest?" Rev. 2:1. No; for had 
they had an officer above the common elders, called the 
bishop, when Paul called them together, as recorded in Acts 
20 : 17, he would have mentioned the bishop. But he simply 
called "the elders." They were all elders— overseers. No 
doubt there was one who was a senior elder, or one among 
the elders who especially ministered the Word, and took the 
special care of the church upon himself or herself. There 
was not a bishop above the rest, for they were all on the 
same level— all elders. Acts 20: 17, 28. This humble equal- 
ity of the early ministry lasted but a very short time. Paul 
says, in A. D. 54. that the mystery of iniquity, which was 
to finally ripen into the man of sin, was already at work. 
2 Thes. 2: 7. The spirit of it was then seen in some. In 
John's time it was being publicly manifested. 

In the third epistle of John it is evident that three elders 
of a church are spoken of, GTaius, Demetrius, and Diotre- 
phes. The first two he commended. They were straight, 
humble men. But Diotrephes "loved to have the pre- 
eminence among them." Here was an elder who loved pre- 
eminence above the rest. He, no doubt, wanted to be a 
bishop, higher than the common presbyters. He did not 
want to receive the apostle John (verse 9) for, no doubt, 
he knew John was against any such actions. But John com- 
forted Gains by stating that when "I come I will remember 
his deeds, ' ' verse 10. Here is the first mention in Scripture 



COKQUESTS AHD VICTORIES OF THE CHURCH. 357 

of one man seeking preeminence above the other elders in 
the local assembly, seeking a position over the others. 
This was A. D. 90. But just as soon as we pass beyond the 
sacred writings, in the second century, we find man exalted 
to a higher office ; a bishop over the common presbyters or 
elders. This was apostasy already at work. 

I will here quote from the Church Fathers to show that in 
their early day, they had already exalted one man above the 
rest. Instead of elders and deacons, as the New Testament 
reads, it was one bishop, elders, and deacons. Three classes 
of officers instead of two. One over the rest. ^'Wherefore 
it is fitting that ye should run together in accordance with 
the will of your bishop, which thing also ye do. For your 
justly renowned presbytery, worthy of God, is fitted as ex- 
actly to the bishop as the strings are to the harp."— Ignatius 
to the Ephesians, Chap. IV. 

* * Since, . then, I have had the privilege of seeing you, 
through Damas your most worthy bishop, and through your 
worthy presbyters Bassus and Apollonius, and through my 
fellow servant the deacon Sotio."— Ignatius to the Magne- 
sians. Chap. II. ''There is but one altar for the whole 
church, and one bishop with the presbytery and deacons."— 
Ignatius to the Philadelphians, Chap. IV. ''Give heed to 
the bishop, and to the presbytery, and deacons. ' '—Chap. VII. 
"The bishop, and the presbyters, and the deacons."— Igna- 
tius to Polycarp, Chap. VI. 

The above quotations from Ignatius, who wrote in the 
first part of the second century, show that at that early date 
the humble equality of the apostolic order was already in- 
verted, and a third office created, by exalting one man as 
bishop in each local congregation over the common elders 
or presbyters. How different the above quotations read 
from the sacred Scriptures! At Philippi Paul addressed 



358 THE CLEAl^SING OF THE SANCTUARY. 

the bishops and deacons. But Ignatius teaches that at the 
time of his writing there ''is one bishop, with the presbyters 
and deacons." 

When Paul sent to Ephesns and called together the local 
preachers, he called the "elders of the church"; but when 
Ignatius wrote, he would have had to call the bishop, and 
elders. AVhen Paul left Titus in Crete, he was to ordain 
elders in every city ; but when Ignatius wrote he would have 
had to ordain ' ' a bishop and elders. ' ' Ah, beloved reader, 
this is the mystery of iniquity. It was the first big step 
toward the man of sin. As soon as they created this third 
office, and set up one bishop in each assembly over the elders 
and deacons, the next step was to confer great honors upon 
him ; exalt him high above all others. Ignatius in the latter 
part of his ministry was drunk on this spirit. 

I will again quote: "As therefore the Lord does nothing 
without the Father, ... so do ye, neither presbyter, nor dea- 
con, nor layman, do anything without the bishop."— Ignatius 
to the Magnesians, Chap. VII. ' ' In like manner, let all rever- 
ence the deacons as an appointment of Jesus Christ, and the 
bishop as Jesus Christ, who is the Son of the Father, and 
the presbyters as the sanhedrin of God, and assembly of the 
apostles. Apart from these there is no church."— Ignatius 
to the Trallians, Chap. III. 

"And do ye also reverence your bishop as Christ himself. 
... For what is the bishop but one who beyond all others 
possesses all power and authority, so far as it is possible 
for man to possess it, who according to his ability has been 
made an imitator of the Christ of God? And what is the 
presbytery but a sacred assembly, the counselors and 
assessors of the bishop!"— Chap. VII. 

Eeverence the bishop "as Jesus Christ," and "do noth- 
ing," without him, is getting him pretty high. It is cer- 



COiTQUESTS AND VICTOKIES OF THE CHURCH. 359 

tainly conferring great honors upon Mm. But such was the 
spirit then at work. In the early church, the presbytery 
was an assembly of ministers. If a number of local preach- 
ers assembled, they constituted a presbytery. Or a gathering 
of both traveling and local elders, as at Jerusalem (Acts 
15), was properly termed a presbytery. But when Ignatius 
wrote they were common elders who served as counselors 
and assessors of the bishop. Oh, how changed! Humble 
equality was lost sight of. 

''Let governors be obedient to Caesar; soldiers, to those 
that command them; deacons, to the presbyters, as to high 
priests; the presbyters, and deacons, and the rest of the 
clergy together with all the people, and the soldiers, and 
the governors, and Caesar himself, to the bishop.^' — Ignatius 
to the Philadelphians, Chap. IV. If this was not making 
great strides toward popery, I can not understand language. 
The bishop was exalted above all ''the clergy,'' and above 
Caesar himself , and this in the second century. Such was the 
teaching of Ignatius. Surely the great apostasy came early. 
The people of God's holiness possessed it but "a little 
while." Of course, in reality, the bishop had not yet 
reached such a high place, but they were working hard to 
get him there, and Ignatius ' writings show that he believed 
such was his place. 

Again we quote: "See that ye follow the bishop, even as 
Jesus Christ does the Father, and the presbytery as ye 
would the apostles ; and reverence the deacons, as being the 
institution of God. Let no man do anything connected with 
the church without the bishop. Let that be deemed a proper 
Eucharist which is administered either by the bishop, or by 
one to whom he has entrusted it. Wherever the bishop shall 
appear, there let the multitude of the people also be ; even 
as, wherever Jesus Christ is, there is the Catholic church. 



360 THE CLEANSING OF THE SANCTUARY. 

It is not lawful without the bishop either to baptize or to 
celebrate a love-feast, but whatever he shall approve of, 
that is also pleasing to God."— Ignatius to the Smymaeans, 
Chap. VIII. 

"He who honors the bishop has been honored by God; 
he who does anything without the knowledge of the bishop, 
does in reality serve the devil. ' ' Nor is there any one in the 
church greater than the bishop. " " He who honors the bishop 
shall be honored by God." ''Let the laity be subject to the 
deacons; the deacons to the presbyters; the presbyters to 
the bishops."— Chap. IX. 

''If he reckon himself greater than the bishop, he is 
ruined. But it becomes both men and women who marry, 
to form their union with the approval of the bishop."— 
Ignatius to Polycarp, Chap. V. Thus we have given a few 
quotations from the early writings to show how early the 
humble equality of the apostolic government was over- 
thrown, and man exalted. This kept working more and 
more. The bishop was lifted up higher and higher, until 
about the third century. Then a higher office was created. 

Following that date we have a class of officers called 
archbishops— bishops over other bishops. Sometimes one 
bishop would rule over the bishops of a score of churches. 
This was forming the man of sin. In the church of God 
there is but one chief shepherd, one chief bishop— Christ. 
But at this date there was an exalting of man to this lofty 
position. This kept on working and fomenting, exalting 
man higher and higher until finally the pope was elected 
head of the church— so-called. Instead of Christ working 
all in all, in all the members, man power ruled the church. 

This exaltation of man was the work of darkness, and 
the pope himself, "the son of perdition." It is said he 
"opposeth and exalteth himself above all that is called 



CONQUESTS AND VICTORIES 01^ O^iEE CHURCH. 361 

God, or that is worshiped. ' ' This certainly was fulfilled in 
popery. It is said the pope claimed power to remit the 
blasphemy against the Holy Ghost. This is something that 
neither Christ nor the Father claimed to do. 

The pope was exalted above every object of adoration. 
God and Christ were secondary. The pope became the 
source from whence emanated every institution relative to 
divine worship, all the doctrines of religion, and all rites 
and ceremonies. He held the highest authority and place 
in the church. He acted as God, taking upon himself God's 
titles and attributes, and arrogated to himself the authority 
which belongs to the Most High. He set himself up as the 
universal head of the church. He claimed infallibility; 
power to damn and to save. Such titles were conferred 
upon him, as, '^Vicegerent of the Son of God,'' ''Most Holy 
Pope, ' ' etc. 2 Thessalonians 2:9, 10 describes this awful 
reign of deception and darkness which continued over one 
thousand years. This period is described by the prophets by 
such terms as ' ' night, ' ' a time of " no light, " " a day of dark- 
ness, ' ' etc. It is known in history as ' ' the dark ages. ' ' Po- 
pery was foretold in the prophecy of Daniel. 

"Daniel spake and said, I saw in my vision by night, and, 
behold, the four winds of the heaven strove upon the great 
sea. And four great beasts came up from the sea, diverse 
one from another. The first was like a lion, and had eagle 's 
wings: I beheld till the wings thereof were plucked, and 
it was lifted up from the earth, and made stand upon the 
feet as a man, and a man's heart was given to it. And 
behold another beast, a second, like to a bear, and it raised 
up itself on one side, and it had three ribs in the mouth of 
it between the teeth of it : and they said thus unto it. Arise, 
devour much flesh. After this I beheld, and lo another, like 
a leopard, which had upon the back of it four wings of a 



362 THE CLEAXSIXG OF THE SAXCTTAET. 

fowl; the beast had also four heads; and dominion was 
given to it. After this I saw in the night visions, and behold 
a fourth beast, dreadfnl and terrible, and strong exceed- 
ingly; and it had gTeat iron teeth: it devoured and brake 
in pieces, and stamped the residue with the feet of it: and 
it was diverse from all the beasts that were before it; and 
it had ten horns. I considered the horns, and. behold, there 
came up among them another little honi. before whom there 
were three of the first horns plucked up by the roots : and, 
behold, in this horn were eyes like the eyes of man, and a 
mouth speaking great things. " Dan. 7 : 2-8. 

This vision troubled Daniel so he asked an angel its 
meaning. The reply was, "These great beasts, which are 
four, are four kings, which shall arise out of the earth." 
ver. 17. These were Babylon. Medo-Persian, Gf-recian, and 
Eoman. The first like a lion represented Babylon. At first 
the lion had eagle's wings, denoting the rapidity with 
which Babylon extended its conquests under Nebuchad- 
nezzar. After a time the wings were plucked, and a 
man's heart was given to it. It no longer flew like an 
eagle upon its prey. The boldness and spirit of the 
lion was gone. A man's heart, weak, timorous, and 
faint, had taken its place. This was the case during the 
closing years of its history, when it became enfeebled and 
effeminate through wealth and luxury. 

The second beast like a bear, represented the Medo-Per- 
sian kingdom. This kingdom was composed of two nation- 
alities. The beast raised itself on one side. This was ful- 
filled in the Persian division which came up last attaining 
the higher eminence, for it became the controlling power 
in the kingdom. The three ribs in its mouth may signify 
the three provinces— Babylon, Lydia, and Egypt, which 
were esiDecially groxmd down and oppressed by this power. 



CONQUESTS AND VICTORIES OF THE CHUiaCH. 363 

By the overthow of these provinces, a stimulus was given 
the Medes and Persians to undertake further conquests. 
Thus they said, ^' Arise, devour much flesh." 

The third beast like a leopard, signified the Grecian em- 
pire. The four wings upon its back, like the two wings of 
the first beast, denote rapidity of conquest. The conquests 
of Grecia under Alexander have no parallel in historic an- 
nals for suddenness and rapidity. The four heads of this 
beast represent the four divisions into which Grecia was 
split. The Grecian empire maintained its unity little longer 
than the life of Alexander. Within fifteen years after 
his brilliant career ended, the kingdom was divided among 
his four leading generals. 

Concerning the fourth kingdom, Daniel wanted a more 
explicit explanation. ' ' Then I would know the truth of the 
fourth beast, which was diverse from all the others, ex- 
ceeding dreadful, whose teeth were of iron, and his nails of 
brass; which devoured, brake in pieces, and stamped the 
residue with his feet; and of the ten horns that were in 
his head, and of the other which came up, and before whom 
three fell ; even of that horn that had eyes, and a mouth that 
spake very great things, whose look was more stout than his 
fellows." Dan. 7: 19, 20. "Thus he said, The fourth beast 
shall be the fourth kingdom upon earth, which shall be 
diverse from all kingdoms, and shall devour the whole earth, 
and shall tread it down, and break it in pieces. And the 
ten horns out of this kingdom are ten kings that shall 
arise : and another shall rise after them ; and he shall be di- 
verse from the first, and he shall subdue three kings. ' ' Dan. 
7:23,24. 

This was Rome. She was the fourth universal kingdom 
which reigned over the world. She devoured, broke in 
pieces, and crushed the nations with her iron rule. The ten 



364 THE CLEAXSIXG OF THE SAIs-CTUAEY. 

horns are ten kings. These were the ten divided kLngdoms 
which grew ont of the Eoman emiDire. Xext came np a 
little horn. This was popery. Popery grew out of heathen 
Eome. Three of the ten were pinched np by this one. These 
were, Hernli, Vandals, Osti^ogoths. 

'•And he shall speak great words against the Most High, 
and shall wear ont the saints of the Most High, and think 
to change times and laws : and they shall be given into his 
hand nntil a time and times and the dividing of time. ' ' Dan. 
7 : 25. All this was fulfilled under the reign of popery. 
Speaking words against the Most High was fulfilled in the 
great assumiDtions of the pope. Wearing out the saints 
was fulfilled in the long period of martyrdom when millions 
were slaughtered because they would not accept the doc- 
trines of the papacy. Changing times and laws had a 
fulfilment when the papists discarded the LXX, the old 
apostolic Bible, and substituted in its stead the corrupt 
Hebrew version. The original Septuagint Bible makes the 
world almost two thousand years older than the modem 
version does. 

This horn— power— grew up out of paganism. Though 
clothed in a Christian garb, it was the same persecuting 
power. TThere heathen Eome slaughtered her thousands, 
Christian (■) Eome slaughtered her millions. The reign 
of this power is limited to ''a time and times and the di- 
viding of time." This is the exact time the woman was 
to continue in the wilderness. Eev. 12 : 14. These must 
be the same. Popery must be the veiy wilderness into 
which the church went. A time signifies a year. See Dan. 
4 : 16-23. Three and one-half times signify thi^ee and one- 
half years, or forty-two months. Counting thirty days to 
the month according to the Jewish calendar we have 1,260 
days, or years. This measures from 270 A. D. to 1530 A. D., 
when popery fell. 



CONQUESTS AND VICTOEIES OF THE CHUECH. 365 

We will now turn back to Eevelation 12. It will be re- 
membered that after Christianity conquered the ^^ dragon,'' 
(paganism) the woman (church) went into the wilderness. 
This, as before observed, signifies the great apostasy. 

''And the serpent cast out of his mouth water as a flood 
after the woman, that he might cause her to be carried away 
of the flood. And the earth helped the woman, and the earth 
opened her mouth, and swallowed up the flood which the 
dragon cast out of his mouth. ' ' Eev. 12 : 15, 16. As the old 
dragon was disappearing he cast a flood after the woman 
to carry her away. This doubtless was fulfilled in the Arian 
heresy which arose. It came upon the church like a flood, 
and it seemed for a time like it would sweep the whole church 
into utter darkness. At one time the Arians outnumbered 
the orthodox. 

This heresy was but the dregs of paganism. It is said 
that ''the earth helped the woman, and swallowed up the 
flood." This language was, no doubt, borrowed from the 
Old Testament account of Korah, Dathan, and Abiram as 
given in Numbers 16. The earth opened and swallowed 
them, and they went down quickly into the pit. The lan- 
guage in Eevelation signifies a sudden disappearance of 
this heresy, and truly it was so. It disappeared as quickly 
as it arose. The dragon being unsuccessful in this, under- 
takes another scheme. 

"And the dragon was wroth with the woman, and went to 
make war with the remnant of her seed, which keep the com- 
mandments of God, and have the testimony of Jesus 
Christ. ' ' Eev. 12 : 17. The dragon being conquered, cast 
down, and bound by Christianity, was wroth at the woman, 
or church. Hence, he makes war with the remnant of her 
seed. But this he could not do himself. His power was 
broken, He accomplished this through his son "the beast/' 



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COITQUESTS AND VICTOKIES OF THE CHURCH. 367 

ism. The seat of pagan government— Rome— became the 
seat of papal rule. 

* ^ So he carried me away in the spirit into the wilderness : 
and I saw a woman sit upon a scarlet colored beast, full of 
names of blasphemy, having seven heads and ten horns. ^^ 
ver. 3. The solution of this has already been given in our 
exegesis of Revelation 17 : 10, 11. The Roman empire had 
seven heads or forms of government. The sixth of these was 
the imperial. It was the form of government under the 
heathen Cassars. The time came when the hordes of savages 
from the North swept over the empire, and the imperial gov- 
ernment was overthrown A. D. 425. It was wounded to death. 
This lasted about fifty-one years, during which time the 
patriciate ruled the empire. After this the imperial power 
revived in the form of popery, but this time in Christian 
garb. The wound was healed. Imperial Rome was the 
same under priestcraft and popery, that it was under the 
Caesars. Under the Caesars it was clothed in heathen garb ; 
under priestcraft, in Christian garb. Thus the beast (po- 
pery) constituted the eighth head of Rome and yet was one 
of the seven. All the world wondered after the beast. 
Popery swayed universal dominion. 

^^And they worshiped the dragon which gave power unto 
the beast: and they worshiped the beast, saying, Wlio is 
like unto the beast? w^ho is able to make war with him I'' 
ver. 4. This was fulfilled by the continuance of the pagan 
worship in the papal age. The high priest of the Roman 
pagans was called their pontiff. It w^as customary among the 
pagan Romans to deify their great men after their death, and 
make images to them and worship them. So also was it 
customary among the papists to make saints of their great 
men after their death by canonizing them, and their saints 
^re the same to them as the gods of the pagans were to 



368 THE CLEANSING OF THE SANCTUAKY. 

them. They pray to them like the heathen did to their 
gods. They make images to them and bow to them as the 
pagans did to their gods. They sprinkle their holy water 
as the pagans sprinkled their holy water. They advocate 
celibacy similar to the doctrines of paganism concerning 
celibacy. In many other ways they have practised the 
heathen worship. Thus they have caused the people to 
worship the dragon. 

''And there was given unto him a mouth speaking great 
things and blasphemies; and power was given unto him 
to continue forty and two months. And he opened his 
mouth in blasphemy against God, to blaspheme his name, 
and his tabernacle, and them that dwell in heaven." ver. 
5,6. 

This was fulfilled in popery by the blasphemous claims 
of the pope, who claims various prerogatives of God. These 
we have already considered. This beast was to continue 
forty and two months. If we reduce these forty-two months 
to days, by multiplying by thirty, the number of days in a 
month, we have 1,260 days for the length of the reign of 
this beast. Each of these days, as in the case of the woman 
in the wilderness, signifies a year. We have therefore 
1,260 years for the length of the reign of popery. This ex- 
actly agrees to the length of time the woman was to remain 
in the wilderness. Rev. 12 : 6. If we reckon the rise of this 
beast at A. D. 270, the end of his reign falls at 1530. This 
is the date acknowledged by all historians to be the dividing 
line between the Catholic and Protestant ages. At this time 
the church began her return from the wilderness of apos- 
tasy, and truth began to arise in the earth, and the people 
to turn their attention again unto God to find salvation 
in his Son. At this date, all must admit, popery began to 
gr^i^ble, 



CONQUESTS AND VICTOKIES OP THE CHURCH. 369 

''And it was given unto him to make war with the saints, 
and to overcome them: and power was given him over all 
kindreds, and tongues, and nations. And all that dwell upon 
the earth shall worship him, whose names are not written 
in the book of life of the Lamb slain from the foundation of 
the world. ' ' Rev. 13 : 7, 8. This was fulfilled in the great 
persecutions of the Christians under the reign of popery. 
Papal Rome glutted herself on the blood that heathen Rome 
only tasted. It is hardly necessary to refer to the bloody 
reign of the dark ages, for most all are well acquainted 
with the facts. I would simply refer the reader to such 
histories as Fox's Book of Martyrs, Christian Heroes and 
Martyrs, Martyr's Mirror, etc. All people worshiped 
popery except those whose names were in the book of life. 
These were the ones who suffered martyrdom at her cruel 
hands. 

"And there was given me a reed like unto a rod: 
and the angel stood, saying, Rise, and measure the temple 
of God, and the altar, and them that worship therein. But 
the court which is without the temple leave out, and measure 
it not; for it is given unto the Gentiles: and the holy city 
shall they tread under foot forty and two months. And I 
will give power unto my two witnesses, and they shall 
prophesy a thousand two hundred and three score days, 
clothed in sackcloth. These are the two olive-trees, and 
the two candlesticks standing before the God of the earth. ' ' 
Rev. 11 : 1-4. 

This temple, as clearly seen in previous chapters, is the 
church of God. Those that worship in this temple are 
God's people. The altar is Christ. Heb. 13:10. The 
measuring reed is the Word of God. Tlie holy cit}^ also sig- 
nifies the church. Almost the same language is found in 
Luke 21 : 24, where the literal city Jerusalem is referred to. 

24 



370 THE CLEANSING OF THE SANCTUABY. 

It is said that '^Jerusalem shall be trodden down of the 
Gentiles until the times of the Gentiles be fulfilled." Here 
in Revelation 11: 2 it says, ^^And the holy city shall they 
[the Gentiles] tread under foot fort}^ and two months. '^ 
The former was to have a literal fulfilment, the latter a 
spiritual fulfilment. 

Jerusalem was a type of the church. Its desolating and 
treading down by the Gentile nations was, and is, a clear type 
of the great apostasy, which has defiled and trodden under 
foot the spiritual Jerusalem, the sanctuary of God. The 
time limit of this downtrodden condition of the church is 
** forty and two months.'' This is the same period already 
considered in the many time prophecies which measure the 
reign of popery. During this same period God says that 
his two witnesses shall prophesy, clothed in sackcloth. In 
verse 4 these are called the two candlesticks and two olive- 
trees, standing before the God of the earth. 

This gives us the key to the prophecy. Zechariah speaks 
of these in the following words : '^ And the angel that talked 
with me came again, and waked me, as a man that is wak- 
ened out of his sleep, and said unto me. What seest thou? 
And I said, I have looked and behold a candlestick all of gold 
with a bowl upon the top of it, and his seven lamps thereon, 
and seven pipes to the seven lamps, which are upon the 
top thereof : and two olive-trees by it, one upon the right side 
of the bowl, and the other upon the left side thereof. So 
I answered and spake to the angel that talked with me, say- 
ing. What are these, my lord? Then the angel that talked 
with me answered and said unto me, Knowest thou not what 
these be? And I said, No, my lord. Then he answered 
and spake unto me, saying. This is the word of the Lord 
unto Zerubbabel, saying. Not by might, nor by power, but 
by my spirit, saith the Lord of hosts. Then answered I, and 



CONQUESTS AND VICTORIES OF THE CHTJECH. 371 

said unto him, What are these two olive-trees upon the 
right side of the candlestick and upon the left side thereof? 
And I answered again, and said unto him. What be these 
two olive-branches which through the two golden pipes 
empty the golden oil out of themselves? And he answered 
me and said, Knowest thou not what these be 1 And I said. 
No, my lord. Then said he. These are the two anointed ones, 
that stand by the Lord of the whole earth. ' ' Zech. 4 : 1-6, 
11-14. 

Zechariah was one of the prophets who prophesied unto 
Zerubbabel and the Jews at Jerusalem to build the house 
of God. These two olive-trees, he informs us, ,' ' are the two 
anointed ones that stand by the Lord of the whole earth ; ' ' 
and they are interpreted by the angel to be the Word of the 
Lord, by the Spirit of the Lord, unto Zerubbabel. ver. 6. 
From this we clearly see that these two witnesses, two 
anointed ones, two olive-trees, signify the Word and Spirit of 
God. These are the two prophets which have been given unto 
the church as the vicars of Christ in the world through which 
God has governed the church in all ages. They governed 
victoriously before A. D. 270, which is properly termed 
the morning light age. • 

''Then came up the beast, with a man at the head of it 
claiming to be the vicar of Christ. A contest between the 
true vicars, the Word and the Spirit, and the false vicar, 
the pope, followed, which continued 1,260 days. These 1,260 
days signify the same 1,260 years of the papal age which lie 
between 270 and 1530. In tliis age the Word and Spirit of 
Godnever surrendered their vicarship,but there were always 
found true v/itnesses of Christ, who were, detennined to 
be governed by the Word and Spirit of God, like the saints 
in the morning light. These the pope was constantly causing 
to be put to death. This is doubtless what is signified by 



372 TPIE CLEANSING OF THE SANCTUARY. 

the sackcloth with which these two prophets were dressed 
during that age, sackcloth being an emblem of melancholy, 
distress, and mourning. ' ' 

Turning back to Kevelation 13 : 10 we read : ^ ' He that 
leadeth into captivity shall go into captivity: he that kill- 
eth with the sword must be killed with the sword. Here is 
the patience and the faith of the saints. ' ' Ah ! the patience 
and faith of the saints during that long, bloody night of 
papal darkness, was that the very beast power which was 
leading them into captivity, and killing them with the sword, 
would sometime itself go into captivity, and be killed with 
the sword. Thank God, their prayers were answered, and 
'their hopes realized. In the sixteenth century, God began 
to raise up reformers, such as Huss, Melanchthon, and 
Luther, who hurled the awful thunderbolts of heaven against 
the beast power of popery. Truth so long crushed began 
to arise and triumph in the earth. The reformation spread 
rapidly in every direction. Watch-tires were kindled 
throughout all Germany and almost all Europe. Thousands 
threw off the galling yoke of popery and came out into 
clearer light. God's kingdom, which was to conquer every 
opposing power, conquered popery.- 

The reformation spread so rapidly and its power became 
so great, that it cast its influence upon the rulers of nations, 
who turned Protestant. The very rulers and kings of nations 
who ha;d so long upheld the Catholic sect, and given it their 
support, nov/ turned against her, and gave their support to 
Protestantism. The sword was turned against the beast. 
There were thirty years of bloody war in Germany. But 
finally the papal power was broken. It was sheared of all 
its temporal power. That beast which had ruled the earth for 
1,260 long years was left bleeding and wounded; and is be- 
coming weaker ever since. Thus the prayers of those mil- 



Conquests and victoeies of the church. 373 

Hons who were slain during its long reign were answered: 
and the words of God in Revelation 17 : 16 were fulfilled, 
where he says that the very kings and rulers who supported 
the great whore, these shall hate her, and shall make her 
desolate and naked, and shall eat her flesh, and burn her 
with fire. 

Daniel foretold the downfall of popery in the following 
words: ''But the judgment shall sit, and they shall take 
away his dominion, to consume and to destroy it unto the 
end. ' ' Dan. 7 : 26. This judgment began in the reformation 
of the sixteenth century, and to-day is being executed with 
divine authority. The result is the beast power is dimin- 
ishing and will continue so ''till the end." 

Right here we will sum up all the texts which measure 
the reign of Catholicism. 

"And he shall speak great words against the Most High, 
and shall wear out the saints of the Most High, and think 
to change times and laws : and thc}^ shall be given into his 
hand until a time and times and the dividing of time." 
Dan. 7:25. "And one said to the man clothed in linen, 
which was upon the waters of the river, How long shall it 
be to the end of these wonders? And I heard the man 
clothed in linen, which was upon the waters of the river, 
wheii he held up his right hand and his left hand unto 
heaven, and sware by him that liveth forever that it shall 
be for a time, times, and an half; and when he shall have 
accomplished to scatter the power of the holy people, all 
these things shall be finished." Dan. 12: 6, 7. "And to the 
woman were given two wings of a great eagle, that she 
might fly into the wilderness, into her place, where she is 
nourished for a time, and times, and half a time, from the 
face of the serpent." Rev. 12:14. "And there was given 
unto him a mouth speaking great things and blasphemies; 



374 THE CLEA^'SI^'G of the SA^'CTITAEY. 

and power was given unto him to continue forty and two 
months.'- Eev. 13: 5. '"But the court which is without the 
temple leave out. and measure it not: for it is given unto 
the Gentiles: and the holy city shall they ti'ead under foot 
forty and two months. " Eev. 11 : 2. '"'And I will give pow- 
er unto my two witnesses, and they shall prophesy a thousand 
two himdred and threescore days, clothed in sackcloth.'' 
Eev. 11:3. ''And the woman fled into the wilderness, 
where she hath a place preiDared of God, that they should 
feed her there a thousand two hundred and threescore 
days." Eev. 12:6. 

As before observed, a time signifies a year. Dan. 4:25, 
32. Three times and a half signify so many years. Count- 
ing twelve months to the year, they equal forty-two months, 
and calculating thirty days to the month according to the 
Jewish calendar we have 1.260 days. So all the above 
texts measure the reign of popery. 

The entire reign of popeiy was foretold in prophecy 
as a long dark night which was to follow the clear morning 
of the gospel day. '"The burden of Dumah. He calleth to 
me out of Seir. TTatchman, what of the night? Watchman, 
what of the night? The watchman said. The moiTung 
cometh, and also the night: if ye will enquire, enqtiire 
ye: return, come.'" Isa. 21: 11. 12. 

' ■ And it shall come to pass in that day. saith the Lord God. 
that I will cause the sun to go down at noon, and I will 
darken the earth in the clear day: and I will turn your 
feasts into mourning, and all your songs into lamentation; 
and I will bring up sackcloth upon all loins, and baldness 
upon every head: and I will make it as the mourning of 
an only son. and the end thereof as a bitter day. Behold, 
the days come, saith the Lord God, that I will send a 
famine in the land, not a famine of bread, nor a thirst for 



CJOifQUESTS AND VlCTOEIES OF THE CHURCH. 375 

water, but of hearing the words of the Lord : and they shall 
wander from sea to sea, and from the north even to the 
east, they shall run to and fro to seek the word of the 
Lord, and shall not find it. In that day shall the fair 
virgins and young men faint for thirst/' Amos 8: 
9-13. ''Thus saith the Lord concerning the prophets 
that make my people err, that bite with their teeth, and 
cry. Peace ; and he that putteth not into their mouths, they 
even prepare war against him. Therefore night shall be 
unto you, that ye shall not have a vision; and it shall be 
dark unto you, that ye shall not divine; and the sun shall 
go down over the prophets, and the day shall be dark over 
them. Then shall the seers be ashamed, and the diviners 
confounded: yea, they shall all cover their lips; for there 
is no answer of God. ' ' Micah 3 : 5-7. While this latter 
text had a direct fulfilment in Israel 's night, it was fulfilled 
in the great apostasy ; for the former was a type of the lat- 
ter. We will next consider the rise and fall of the second 
form of apostasy. 

PEOTESTANTISM. 

The Lutheran reformation was soon followed by apos- 
tasy. At this time Zwingli was eif ecting a reformation in 
Switzerland, and Calvin was also effecting a work. Menno 
Simons also came out of popery about this time. The result 
was several sects were organized, and this marks the rise 
of Protestant sectism. The oldest of these is the Lutheran, 
whose creed— the Augsburg Confession— was formed in A. 
D. 1530. As before observed, this marks the end of the papal 
reign, as portrayed in prophecy and Revelation. 

Turning again to the thirteenth chapter of Revelation, 
we find a description of the ruling power in Protestantism. 
''And I beheld another beast coming up out of the earth; 



376 THE CUEL^XSIXG L-F 



SA^'CirAEY. 



and he had two horns like a lamb, and he spake as a di'agon. 
And he exerciseth all the power of the fii'st beast before 
him. and canseth the earth and them which dwell therein 
to worship the fii'st beast, whose deadly wound was healed. 
And he doeth great wonders, so that he maketh fire come 
down from heaven on the eaith in the sight of men. and 
deceiveth them that dwell on the earth by the means of 
those miracles which he had power to do in the sight of the 
beast: saying to them that dwell on the earth, that they 
shonld make an image to the beast, which had the wound 
by a sword^ and did live. And he had power to give life 
unto the image of the beast, that tiie image of the beast 
should both speak, and cause that as many as would not 
worship the image of the beast should be killed. And he 
causeth all, both small and great, rich and poor, free and 
bond, to receive a mark in their light hand, or in their 
foreheads : and that no man might buy or sell, save he that 
had the mark, or the name of , the beast, or the number of 
his name. Here is wisdom. Let him that hath understand- 
ing count the number of the beast : tor it is the number of 
a man : and his number is Six hundred threescore and six. ' ' 
Rev. 13 : 11-18. 

This second beast represents Protestantism. It looks 
more natural than the first, in that it has but two horns. 
These are England and Germany, the two poHtical powers 
that have always stood in defense of Protestantism. By 
these two powers Protestantism arose. It is reasonable, 
that if the ten horns of the first beast represent ten tem- 
poral powers which supported it. the two horns of the second 
beast represent two temporal powers which have always 
supported it. England and Germany have done this, and 
they are two of the original ten. His two horns like a 
lamb sismifv the tolerance and mildness of these nations. 



CONQUESTS AND VICTORIES OP THE CHURCH. 377 

as well as Protestantism as a whole. Though this beast 
was lamblike, it spake as a dragon. The dragon power was 
even traceable down through the Protestant age. 

This two-horned beast was to exercise all the power of 
the first beast before him. As we have seen, popery ex- 
ercised a universal influence, swayed universal dominion. 
Therefore to exercise the same power of the first beast, 
Protestantism must exercise a universal influence. This it 
surely has done. Protestantism is the universal religion of 
the world, just as popery once was. This second beast was 
to cause the people 'Ho worship the first beast." This has 
been accomplished by Protestantism perpetuating the doc- 
trines and services of popery. All her creeds are shaded 
more or less with the doctrines and idolatries of Eoman 
Catholicism. Among other things, the rite of sprinkling, 
which Eome substituted for baptism, has been copied by 
most of the Protestant sects; baby sprinkling; all outside 
the pales of the church are lost; infant damnation, unless 
baptized; baptism for the forgiveness of past sins; confir- 
mation; taking members into an exterior institution, etc., 
etc. Many other things might be mentioned which have 
been copied from Eome by Protestants, and by causing the 
people to worship as the papists worshiped, they are caus- 
ing them to worship the first beast. 

This second beast was to do great wonders : even to bring 
down fire from heaven, and by means of this gain the con- 
fidence of the people, and influence them to make an image 
to the first beast. Many hundreds of these images have 
been made in the Protestant age. They are the Protestant 
ecclesiastical organizations, the sect institution. Eveiy one 
of these is but an image of the papal sect, modeled after it. 
We can understand this prophecy better if we understand 
the ancient image worship of the pagans. They made 



S78 THE CLEANSING OP THE SAJiTCTtrAR^. 

images of their gods and bowed to tliem and worshiped 
them. The image was supposed to resemble the god. This 
same image-worship was continued among the Eoman 
Catholics, who called their gods saints. Protestantism con- 
tinues the same worship in essence by making images to 
the papacy and causing the people to worship them. This 
is another way that Protestantism causes the people to 
worship the first beast. These sect images of popery are 
the only gods that many people of to-day worship. 

The following is a clear solution of the prophecy. When 
the Lutheran reformation started it was a spiritual work. 
The heavenly fire fell in some places, and God honored the 
work. The same with Zwingli's work in Switzerland. But 
when the followers of Luther and Zwingli saw that God was 
specially favoring them, they at once organized and the 
result was two sects— two images of the papal beast. As 
soon as they made the image they lost their spiritual power, 
and are to-day but formal bubbles sailing along on the 
agitated sea of sect confusion. Just so with the Wesleyan 
reform. For about fifty years the world shook under the 
labors of Charles and John Wesley. Watch-fires were 
kindled throughout Europe and America, and torrents of 
Holy Spirit fire fell from heaven. No other fire comes from 
heaven. After a great body was thus called out, they be- 
came deceived because God was especially favoring them, 
and organized into a sect, which was making an image to 
the old papal beast, or sect. As soon as they did this, they 
lost their spirituality, and are to-day a dead, formal body. 
The very doctrine of sanctification, which was the hub of the 
M. E. wheel, the very doctrine Wesley started his reform 
with, is to-day rejected by a large number of the Methodist 
divines (!). 

A number of years ago B. T. Roberts and several other 



Conquests and victories of The chuIich. 379 

Methodist ministers began preactiing holiness, and the re- 
sult was an excommnnication. These preachers then began 
to shout, ^^We^re free, we're free!'' But not willing to give 
up the name Methodist, they organized and called their 
image. Free Methodist. These people now, are as dead 
spiritually as their mother. Their work is accompanied by 
much noise, but no power of God. So it has been throughout 
the entire Protestant age. Men would receive some new 
light and truth, and start a spiritual work. The fire would 
fall from heaven, and God would bless their labors. But 
just as soon as they would receive a following, the next 
step was to organize a society. 

All these societies are but images to popery. As soon as 
these images were formed, the next step was to mark their 
subjects. The poor blind Adventists suppose that this mark 
is keeping Sunday. But this is folly and ignorance. This 
mark signifies the instilling of the doctrines of the various 
sects into the minds of their adherents; their peculiar 
sectarian education and learning. The mark in the right 
hand may signify the right hand of fellowship which takes 
them into the God-dishonoring institutions. It is further 
said that '^no man might buy or sell, save he that had the 
mark, or the name of the beast, or the number of his name. ' ' 
Jesus said to his ministers, ^'Freely ye have received, 
freely give." Paul says he made the gospel of Christ 
'' without charge." God's ministers receive the everlasting 
gospel which they preach from the Lord. They receive it 
free. The anointing teaches them. They are *' taught of 
God." Hence, they give it out free. But in sect Babylon 
the ministers make merchandise of the gospel, and of the 
people. They traffic; that is, ''buy and sell." What they 
preach costs them considerable. They must take a certain 
course in order to get the theology they preach to the peo- 



380 The cleaxsixg oi' the saxctuaby. 

pie. So after they obtain it they hire out and sell it for so 
much a year. They ''can never have enough; ... all look 
to their own way, eveiy one for his gain from his quarter. ' ' 
Isa. 56:9-11. 

But all sects have their peculiar mark or doctrine with 
which they mark their subjects. They have erected preach- 
er factories for the express purpose of marking their min- 
isters with their particular mark. For example, A Methodist 
seminary will never send out Lutheran preachers. They all 
have the Methodist mark, hence x^reach Methodist doctrine. 
A Presbyterian seminary never sends out Baptist ministers, 
or ministers who preach Baptist doctrine. Ah ! they received 
another mark. A man must have the doctrines of Babylon 
and belong to some of the various Protestant sects, or he 
will not be allowed to preach in their houses. 

A few years ago, a brother in the ministry went into a 
certain town to find a place to conduct a series of holiness 
meetings. He was directed by a Presbyterian lady to their 
pastor, who, she said, was a believer in the doctrine of holi- 
ness. "Wlien he called on the minister and made known 
his errand, the first ciuestion asked him was this, ' ' Are you 
a member of the Presbyterian church!" The brother an- 
swered in the negative. He did not have the name of the 
beast. The next question that greeted him was this, "Do 
you believe the Westminster confession of faith to be ortho- 
dox ? ' ' He answered, " Xo, sir. ' ' He did not have the mark of 
the beast. The last question asked was, ''Do you belong 
to any of the various orthodox Protestant denominations." 
The brother said, "No." He did not have the number of his 
name. The answer was, ' ' You can not have our house. ' ' This 
will fully explain to the reader what is meant by not allowing 
any one to buy and sell— preach the gospel— only those who 
have the name, mark, and number of the name of the beast. 
This has a real fulfilment in Protestantism to-dav. 



CONQUESTS AND VICTOKIES OF THE CHURCH. 381 

There is one more point I will explain here. The second 
beast represents Protestantism as a whole, or the religion 
of Protestantism, while the image represents the sectarian 
institutions, the sect organizations. The number, six hun- 
dred sixty-six, which was to make up this second beast, sig- 
nifies a great multiplicity of sects which make up Protes- 
tantism. Protestantism when weighed in the balance is 
found sadly wanting. Her very foundation is sectish strife 
and division. The New Testament teaches one faith, one 
baptism, one bod}^— church— one fold, one heart and soul, 
one mind— no division. ''Now I beseech you, brethren, by 
the name of our Lord Jesus Christ, that ye all speak the 
same thing, and that there be no divisions among you ; but 
that ye be perfectly joined together in the same mind and 
in the same judgment." 1 Cor. 1: 10. "Behold, how good 
and how pleasant it is for brethren to dwell together in 
unity ! ' ' Psa. 133 : 1. ' ' And when the day of Pentecost was 
fully come, they were all with one accord in one place." 
Acts 2:1. "And when they had prayed, the place was 
shaken where they had assembled together; and they were 
all filled with the Holy Ghost, and they spake the word of 
God with boldness. And the multitude of them that be- 
lieved were of one heart and of one soul : neither said any 
of them that ought of the things which he possessed was 
his own ; but they had all things common. And with great 
power gave the apostles witness of the resurrection of the 
Lord Jesus: and great grace was upon them all." Acts 4: 
31-33. 

"And by the hands of the apostles were many signs 
and wonders wrought among the people; (and they were all 
with one accord in Solomon's porch. And of the rest durst 
no man join himself to them: but the people magnified 
them. And believers were the more added to the Lord, 



3S2 TEE CLZA3"SI2^G or THZ SA^-C^rAEY. 

mnltitndes both of men and women. ) insomncli that they 
brought forth the sick into the streets, and laid them on 
beds and conches, that at the least the shadow of Peter 
passing by might overshadow some of them. There came 
also a mnltitnde ont of the cities ronnd abont nnto Jems a - 
lem, bringing sick folks, and them which were vexed with 
nnclean spirits : and they were healed eveiy one. ' * Acts 5 : 
12-16. 

This blessed power and nnity of apostolic days, is a com- 
plete stranger to Protestantism. They are scattered in six 
hundred sects, adhere to so many different faiths, and 
belong to as many separate bodies. In a small town in 
onr land, a dozen or more steeples will be seen, and on 
Lord's day morning the people will congregate in a dozen 
separate places, and profess to worship God. Oh, what 
a picture modem so-called Christianity presents to the poor 
sinner! In the early church in a town the children of 
God were found •'all of one accord in one pJace/'' They 
dwelt together in unity. The result was, the world believed, 
"and the Lord added to the church daily, such as were 
being saved." But Protestant sectism, presents a divided 
religion, and the result is skepticism and infidelity. 

The following scrijDtures describe the condition of Protes- 
tantism. ''Xow I beseech you. brethren, mark them which 
cause divisions an" :: __ r- ::_i:rary to the doctrine which 
ye have learned; and avoid them. For they that are such 
serve not our Lord Jesus Christ, but their own belly; and 
by good words and fair speeches deceive the hearts of the 
simple. '^ Eom. 16: 17. IS. "But there were false prophets 
also among the people, even as there shall be false teachers 
among you, who privily shall bring in damnable heresies, 
even denying the Lord that bought them, and bring upon 
themselves swift destruction. And manv shall follow their 



CONQUESTS AND VICTOEIES OF THE CHURCH. 383 

pernicious ways ; by reason of whom the way of truth shall 
be evil spoken of. And through covetousness shall they 
with feigned words make merchandise of you : whose judg- 
ment now of a long time lingereth not, and their damnation 
slumbereth not." 2 Pet. 2:1-3. ^^And makest men as the 
fishes of the sea, as the creeping things, that have no ruler 
over them? They take up all of them with the angle, they 
catch them in their net, and gather them in their drag: 
therefore they rejoice and are glad. Therefore they sacri- 
fice unto their net, and burn incense unto their drag; be- 
cause by them their portion is fat, and their meat plenteous. 
Shall they therefore empty their net, and not spare contin- 
ually to slay the nations?" Hab. 1: 14-17. 

False prophets scatter and divide the people of God by 
leading them into their ''damnable heresies"— sects. They^ 
with good words and fair speeches, deceive the people, and 
make merchandise of them. There are multitudes of these 
cold professors who will not endure sound doctrine, but 
heap up to themselves these teachers, who turn away their 
ears from the truth unto fables. The more people these 
crafty preachers can gather into their drag, the more they 
rejoice, supposing gain is godliness. They sacrifice to their 
drag (sect) more than they do to Grod. Thus they slay the 
nations. Woe, unto you, sectarian preachers, blind guides, 
hypocrites ! ye compass land and sea to make one proselyte, 
and when he is made, he is twofold more the child of hell 
than when you found him. You are the very ones who 
are making divisions contrary to the doctrine of Christ, and 
we are commanded to avoid you. You oppose the truth, 
and will not obey it, and hinder those who would. Though 
you are like unto whited sepulchers, which indeed appear 
beautiful outwardly, within you are full of uncleanness, hy- 
pocrisy and iniquity. For a pretense you make long 



384 THE CLEA27SIXG OF THE SA^^CTITAEY. 

prayers : therefore yoii shall receive the greater daronatioii. 

The piili)its of Protestantism are filled vdih a hireling 
niinistiy, a lazy, worthless set of preachers, who love greet- 
ings in the markets, and the highest seats of honor; men 
who love the praise of men more than the praise of God; 
men filled with pride and formality. 

Xot long since I attended a meeting in an M. E. house, 
and the minister's subject was. ''A dead church." Among 
other things he admitted that there was t-oo much ice 
in the pnlpits. This expresses the time condition of sectism. 
Too much ice in the pnlpits. A name to live, but are dead. 
A form of godliness, but denying the power thereof. Prot- 
estantism has scattered Grod's people to the four winds. 

^'Son of man, prophesy against the shepherds of Israel, 
prophesy, and say imto them. Thus saith the Lord God 
nnto the shepherds : Woe be to the shepherds of Israel that 
do feed themselves I should not the shepherds feed the 
fiocks? Ye eat the fat and ye clothe yon with the wool, ye 
kill them that are fed: bnt ye feed not the flock. The dis- 
eased have ye not strengthened, neither have ye healed that 
which was sick, neither have ye bound up that which was 
broken, neither have ye brought again that which was 
driven away, neither have ye sought that which was lost; 
but with force and with cmelty have ye ruled them. And 
they were scattered, because there is no shepherd: and 
they became meat to all the beasts of the field, when they 
were scattered. My sheep wandered through all the moun- 
tains, and upon every high hill : yea, my flock was scattered 
upon all the face of the earth, and none did search or seek 
after them. Therefore, ye shepherds, hear the word of 
the Lord: As I live, saith the Lord God, surely because 
my flock became a prey, and my flock became meat to every 
beast of the. field, because there was no shepherd, neither 



CONQUESTS AND VICTOKIES OF THE CHURCH. 385 

did my shepherds search for my flock, but the shepherds 
fed themselves, and fed not my flock. ' ' Ezek. 34 : 2-8. 

'^Woc be unto the pastors that destroy and scatter the 
sheep of my pasture ! saith the Lord. Therefore thus saith 
the Lord God of Israel against the pastors that feed my 
people ; Ye have scattered my flock, and driven them away, 
and have not visited them: behold, I will visit upon you 
the evil of your doings, saith the Lord. ' ^ Jer. 23 : 1, 2. 
^^For the pastors are become brutish, and have not sought 
the Lord: therefore they shall not prosper, and all their 
flocks shall be scattered. ' ' Jer. 10 : 21. * ' Thy princes are 
rebellious, and companions of thieves: every one loveth 
gifts, and followeth after rewards: they judge not the 
fatherless, neither doth the cause of the widow come unto 
them. ' ' Isa. 1 : 23. ^ ^ The heads thereof judge for reward, 
and the priests thereof teach for hire, and the prophets 
thereof divine for money : yet will they lean upon the Lord, 
and say. Is not the Lord among us? none evil can come 
upon us. ^ ^ Micah 3:11. "^ ' His watchmen are blind : they 
are all ignorant, they are all dumb dogs, they can not bark ; 
sleeping, lying down, loving to slumber. Yea, they are 
greedy dogs which can never have enough, and they are 
shepherds that can not understand: they all look to their 
own way, every one for his gain, from his quarter. '^ Isa. 
56:10,n. 

These scriptures clearly set forth the true condition of 
Protestantism. Tlje shepherds, by leading the people into 
their various sects have scattered God's flock, and driven 
them away. God has but one flock, one sheepfold, into 
which he saves all his people. This is the church, the 
church of God. For example: I hold a meeting in a cer- 
tain town, and under the clear preaching of the gospel, one 
hundred people become converted^ or obtain salvation^ 



386 THE CLEAXSIXG OF THE SAXCTUAEY. 

Through spiritual birth they become members of the church 
of God. They are fnll members in good standing, for 
God set them in the body (chnrch) as it pleased him. 1 Cor. 
12 : 18 ; Acts 2 : -17. Their names are placed in the class- 
book— the Lamb's book of life in heaven. The Nctt Testa- 
ment is their discipline and rnle of faith and practise. 
Their hearts are knit together in love. 

. These all assemble with one accord in one place to wor- 
ship God. All their meetings are salvation and holiness 
meetings. God will call some in the assembly to the work 
of feeding the flock— elders. He will qualify others for 
deacons. "When such have proved themselves and their call 
is manifest, we recognize the same by dedicating thereto 
by the laying on of hands. Here then is a fully organized 
body of believers in a town— a congregation of one hundred 
church-members, yet they belong to nothing but Christ. 
They belong to no other body but the body of Christ, to 
which body the whole family in heaven and in earth be- 
longs. They have entered no other door, but Christ, the 
door of the church. They are all of one heart and of one 
soul. Such is the Xew Testament church. 

Now suppose for want of better light, a Baptist minister 
persuades twenty to join his sect; a Quaker minister per- 
suades twenty to join with him; and twenty others join the 
Lutheran: twenty. the Free Methodist: and twenty, the Dun- 
kards. TThat have these preachers done? They each have 
the audacity to report to their several conferences that they 
organized a church of twenty members ; but the fact is, they 
have disorganized the church of God. and scattered God's 
flock. Xow, instead of meeting in one house to worship, 
as f oiTuerly, they meet in five different jDlaces ; instead of 
one faith they now represent five different faiths. Woe, be 
to the pastors of Babylon who thus scatter God's flock. 
Mark them, says the apostle Paul. 



CONQUESTS AND VICTORIES OF THE CHURCH. 387 

After they thus lead the people of God into the various 
sects, they then begin to fleece them for their money. They 
make merchandise of the people. They '^ teach for hire/' 
and ^'divine for money.'' They ^'love gifts, and follov^ 
after rewards." These ^^ greedy dogs" can never have 
enough, but expect a fat salary, and look every one for 
his gain from his quarter. Such is the awful fallen condi- 
tion of Protestantism to-day. With a hireling ministry at 
the head, and sectish strife and division for a foundation; 
with pride for their god, and only a lifeless form for re- 
ligion. Protestantism is to-day a beast power which is 
doomed for the burning flame. 

We will make a few comparisons between the church of 
God and Protestant sectism. (1) The former was of divine 
origin (Mat. 16 : 18 ; Eph, 2 : 19-22) , the latter are man-made 
and of human origin. (2) The former composes but one body, 
(Rom. 12:4, 5; Eph. 4:4; Col. 1:24), while the latter is 
composed of many separate bodies. (3) All Christians be- 
long to the church of God , while no sect contains all Chris- 
tians. (4) The veiy moment a man is born of God he is a 
member of the church of God, but salvation makes no one 
a member of any sect. (5) The church of God is a spiritual 
institution, a ''spiritual house," while no sect is spiritual, 
for men can not manufacture spiritual things. (6) God 
takes the members into his church, while the preacher takes 
you into the sect. (7) God's church unites, while sects di- 
vide. Jesus says, ''He that gathereth not with me, scat- 
tereth abroad." 

Turning again to the eleventh chapter of Revelation we 
find mention of the two prophets, the Word and Spirit of 
God, the true vicars of Christ, during the Protestant age. 

"And when they shall have finished their testimony, the 
beast that ascendeth out of the bottomless pit shall make 



388 THE CLEANSING OF THE SANCTUAEY. 

war against them, and shall overcome them, and kill them. 
And their dead bodies shall lie in the street of the great 
city, which spiritually is called Sodom and Egypt, where 
also our Lord was crucified. And they of the people and 
kindreds and tongues and nations shall see their dead bodies 
three days and an half, and shall not suffer their dead 
bodies to be put in graves. And they that dwell upon the 
earth shall rejoice over them, and make merry, and shall 
send gifts one to another; because these two prophets tor- 
mented them that dwelt on the earth. And after three days 
and an half the Spirit of life from God entered into them, 
and they stood upon their feet; and great fear fell upon 
them which saw them. ' ' ver. 7-11. 

We see in this prophecy that the beast finally succeeded 
in slaying the two prophets which he had been fighting for 
1,260 years. After this they lay dead three days and a half. 

' ^ This was fulfilled when those children of God who had 
been standing out against popery in the papal age united 
with Protestantism. Protestantism accepts the human vicar 
as well as Pomanism. They bitterly oppose the governing 
of the church by the Word and Spirit of God. They set 
up human vicars who are their lawmakers and governors. 
Tlieir vicar is not always a single individual; but whether 
it be one individual, or a legislative body, it is a human 
vicar just the same ; and when all God ^s people throughout 
the world accepted human vicars in the light that Protestant- 
ism put it, the two prophets, the Word and the Spirit of God, 
were virtually slain. 

^ ' The three days and a half during which they were to lie 
dead, signify three and one-half centuries, or 350 years. The 
term day when applied to the papal age signifies a year: 
but when applied to the Protestant age it signifies a cen- 
tury. There is reason for this. The events of each ceu- 



CONQUESTS AND VICTORIES OF THE CHURCH. 389 

tuiy of the Protestant age naturally divide them into sepa- 
rate periods. This division of the centuries in the Protes- 
tant age is so marked that historians have adopted it. The 
following quotation from D 'Aubigne 's History of the Ref- 
ormation, Book XI, Chap. IX, is a fair sample of the use 
historians have made of this figure. 

' ' ^ It has been said that the three last centuries, the six- 
teenth, the seventeenth, and the eighteenth, may be conceived 
as an immense battle of three days ' duration. We willingly 
adopt this beautiful comparison. . . . The first day was the 
battle of God ; the second, the battle of the priest ; the third, 
the battle of reason. What will be the fourth? In our opinion, 
the confused strife, the deadly contest of all these powers 
together is to end in the victory of Him to whom triumph 
belongs. ' 

* ' It is because the centuries of the Protestant age are thus 
naturally divided into separate periods that God in his 
Word makes use of a day to signify a century. Counting 
therefore, a day for a hundred years, the three days and a 
half during which the two prophets were to lie dead will 
signify 350 years. During this period the people were to 
make merry because the two prophets did not torment them. 
Ah, the Protestant people have been fulfilling this to the 
letter in their shameful socials and revelings. 

'^Measuring this 350 years from 1530, the date when the 
two prophets were slain, they reach to 1880, at which time, 
according to the prophecy, the Spirit of life from God was 
to enter into the two prophets. So the reader can see that 
we are now living in the age when the Word and Spirit of 
God were to resume their place as sole governor of the 
church of God. The gathering together of God's people out 
of all sects into one body, that has been taking place since 
1880, is due to the resurrection of the Word and Spirit of 
God.'^ 



390 THE CLEANSING OF THE SANCTUAEY. 

The kingdom of God again triumphs npon earth. It con- 
quers every foe. We will next consider the 

DOWNFALL OF SPIKITUAL BABYLON. 

In a previous chapter we have observed that the Israelites 
were carried away captive into literal Babylon, where they 
served within its gorgeous palaces and impregnable walls for 
seventy years. During the time of their captivity, Jerusalem 
and the sanctuar}^ lay waste— a heap of ruins. After all 
this they returned from the captivity, and rebuilt the house 
of God, and restored Jerusalem to its former state. 

After the children of Israel forsook the city of Babylon 
its broad walls were thrown down, its gorgeous palaces 
were left a heap of ruins. This place afterwards became a 
sort of zoological garden; a habitation of all kinds of 
wild beasts and serpents. All this was foretold by Jeremiah 
and other prophets. 

''Yet ye have not hearkened unto me, saith the Lord; 
that ye might provoke me to anger with the works of your 
hands to your own hurt. Therefore thus saith the Lord of 
hosts. Because ye have not heard my words, behold, I will 
send and take all the families of the north, saith the Lord, 
and Nebuchadrezzar the king of Babylon, my servant, and 
will bring them against this land, and against the inhabi- 
tants thereof, and against all these nations round about, 
and will utterly destroy them, and make them an aston- 
ishment, and an hissing, and perpetual desolations. More- 
over I will take from them the voice of mirth, and the voice 
of gladness, the voice of the bridegroom, and the voice of 
the bride, the sound of the millstones, and the light of the 
candle. And this whole land shall be a desolation, and an 
astonishment; and these nations shall serve the king of 
Babylon seventy years. And it shall come to pass, when 



CONQUESTS AND VICTOKIES OF THE CHURCH. 391 

\ 

seventy years are accomplished, that I will punish the king 
of Babylon, and that nation, saith the Lord, for their ini- 
quity, and the land of the Chaldeans, and will make it per- 
petual desolations. And I will bring upon that land all my 
words which I have pronounced against it, even all that 
is written in this book, which Jeremiah hath prophesied 
against all the nations. ' ' Jer. 25 : 7-13. ~" 

This speaks of the desolations of Jerusalem and Judea 
while Israel was in captivity in Babylon seventy years. 
But mark you, God afterwards punished the king of Baby- 
lon, and the land of the Chaldeans, and made it a perpetual 
desolation. 

The literal city of Babylon was a clear type of the apos- 
tate church; a type of sectism as it exists in this dispensa- 
tion. As we have seen in Revelation 17 : 1-18, the Roman 
Catholic sect is denominated, ^ ' Mystery, Babylon the Great, 
the Mother of Harlots and Abominations of the Earth.'' 
She is also termed ' ' the great whore. ' ' But she is also a 
^'mother." Daughters have been born into her family. 
The mother being a whore, full of fornication, her daughters 
are called ^'harlots/' Who are the daughters of the 
Roman church? They of necessity must be the sects which 
came out of Rome. 

All Protestant sectism can be traced right back into the 
Catholic sect. She is the mother. She has many daughters ; 
many more grandchildren; and still many more great- 
grandchildren, etc. But they all belong to one family. 
Satan is the father of sectism, Rome its mother. Since the 
mother's name is Babylon her children's names are the 
same. So all the multiplicity of human sects from the 
mother down to the very latest daughter born into the 
family is Mystery, Babylon, "that great city which reigneth 
over the kings of the earth. ' ' Rev. 17 : 5, 18. 



S92 THE CLEANSiKG OF THE SAifCtUA^Y. 

Israel was a type of the cliurcli. Her captivity of seventy 
years in literal Babylon was a striking figure of the captiv- 
ity of the church in spiritual Babylon, i. e., in popery and 
Protestant sectism. During this time the holy city (church) 
has been trodden under foot; has been covered up under the 
ecclesiastical rubbish of men, just like Jerusalem was a 
heap of ruins and rubbish while the children of Israel 
were in Babylon. But as seen in a previous chapter, the 
children of Israel returned from their Babylonish captivity, 
and restored Jerusalem and Zion, and built up the house of 
God again. They finally all forsook Babylon. God deliv- 
ered all his people out of the land of the Chaldees. This 
the following scriptures plainly teach : 

^'And will send unto Babylon fanners that shall fan 
her, and shall empty her land: for in the day of trouble 
they shall be against her round about. Flee out of the 
midst of Babylon, and deliver every man his soul : be 
not cut off in her iniquity; for this is the time of the 
Lord's vengeance; he will render unto her a recompense. 
Babylon hath been a golden cup in the Lord's hand, 
that made all the earth dininken: the nations have 
drunken of her wine; therefore the nations are mad. 
Babylon is suddenly fallen and destroyed: howl for her; 
take bahn for her pain, if so be she may be healed. "We 
would have healed Babylon, but she is not healed: forsake 
her, and let us go every one into his own countiy: for 
her judgment reacheth unto heaven, and is lifted up even 
to the skies. The Lord hath brought forth our righteous- 
ness : come, and let us declare in Zion the work of the Lord 
ourGod."Jer. 51:2, 6-10. 

"In those days, and in that time, saith the Lord, the 
children of Israel shall come, they and the children of Judah 
together going and weeping: they shall go, and seek the 



COiTQUESTS AND VICTORIES Ot l:HE CHUHCH. 393 

Lord their God. They shall ask the way to Zion with their 
faces thitherward, saying, Come, and let ns join ourselves 
to the Lord in a perpetual covenant that shall not be for- 
gotten. Israel is a scattered sheep; the lions have driven 
him away: first the king of Assyria hath devoured him; 
and last this Nebuchadrezzar king of Babylon hath 
broken his bones. Therefore thus saith the Lord of hosts, 
the God of Israel ; Behold, I will punish the king of Babylon 
and his land, as I have punished the king of Assyria. And 
I will bring Israel again to his habitation and he shall feed 
on Carmel and Bashan, and his soul shall be satisfied upon 
mount Ephraim and Gilead.'' Jer. 50:4, 5, 17-19. ''My 
people, go ye out of the midst of her, and deliver ye every 
man his soul from the fierce anger of the Lord. ' ' J er. 51 : 45. 
Babylon had been a golden cup in the Lord's hand in 
accomplishing his design in bringing evil upon Israel be- 
cause of their iniquities. God Almighty himself brought 
Nebuchadrezzar and the Chaldean hosts to Jerusalem and 
through them he accomplished his will in destroying the 
Jewish polity. 2 Chr. 36 : 17. God also used Nebuchadrez- 
zar the king of Babylon during the captivity in fulfilling his 
will in many ways. But the time came when God set forth 
His hand, and gathered all the children of Israel back to 
Zion and Jerusalem. They forsook Babylon and came 
weeping with joy to Zion. This was literally fulfilled in 
Israel after the flesh. But the return of Israel from their 
captivity in literal Babylon to literal Zion and Jerusalem, 
was a precious type of the return of the church from their 
captivity in spiritual sect Babylon to the new Jerusalem, 
the spiritual Zion, and mount of holiness. Thank God ! this 
blessed gathering is now taking place. "And an highway 
shall be there, and a way, and it shall be called The way of 
holiness ; the unclean shall not pass over it ; but it shall be 



394 THE CLEAXSIXG O'^ THE SAXCTUARY. - 

for those: the wayfaring men, though fools, shall not err 
therein. Xo lion shall be there, nor any ravenous beast 
shall go up thereon, it shall not be found there; but the 
redeemed shall walk there: and the ransomed of the Lord 
shall return, and come to Zion with songs and everlasting 
joy upon their heads: they shall obtain joy and gladness, 
and sorrow and sighing shall flee away." Isa. 35: 8-10. 

''There shall be there a pure way, and it shall be 
called a holy way; and there shall not pass by there any un- 
clean iDerson, neither shall there be there an unclean way; 
but the dispersed shall walk on it, and they shall not go 
astray. And there shall be no lion there, neither shall any 
evil beast go up upon it, nor at all be found there ; but the 
redeemed and gathered on the Lord's behalf, shall walk in 
it, and shall return, and come to Sion with joy, and ever- 
lasting joy shall be over their head; for on their heads shall 
be praise and exultation, and joy shall take possession of 
them: sorrow and pain, and groaning have fled away." Isa. 
35 : 8-10, LXX. 

On the pure way of holiness thousands are to-day return- 
ing to Zion— to the same Zion where the early church stood. 
Forsaking the confusion of sect Babylon, the redeemed of 
the Lord are returning to the same standard of unity, puri- 
ty, and power that adorned the apostolic church. 

"Therefore the redeemed of the Lord shall return, and 
come with singing unto Zion; and everlasting joy shall be 
upon their head: they shall obtain gladness and joy; and 
sorrow and mourning shall flee away." Isa. 51: 11. ''But 
upon mount Zion shall be deliverance, and there shall be 
holiness; and the house of Jacob shall possess their pos- 
sessions." Obad. 17. "Multitudes, multitudes in the valley 
of decision : for the day of the Lord is near in the valley of 
decision. The Lord also shall roar out of Zion, and utter 



CONQUESTS AND VICTORIES OF THE CHURCH. 395 

his voice from Jerusalem ; and the heavens and the earth shall 
shake : but the Lord will be the hope of his people, and the 
strength of the children of Israel. So shall ye know that I 
am the Lord your God dwelling in Zion, my holy mountain : 
then shall Jerusalem be holy, and there shall no strangers 
pass through her any more. And it shall come to pass in 
that day, that the mountains shall drop down new wine, and 
the hills shall flow with milk, and all the rivers of Judah 
shall flow with waters, and a fountain shall come forth of the 
house of the Lord, and shall water the valley of Shittim.'^ 
Joel 3 : 14, 16-18. 

These texts have a present fulfilment. Under the present 
judgments of truth, multitudes are being brought into the 
valley of decision, where they must decide either for, or 
against God. Those who decide on the side of truth come to 
the mount of holiness, the mount of deliverance; and in 
this holy mount the Lord has made a feast of fat things, 
of wines on the lees. 

This gathering of God's people out of sect Babylon back 
to Zion, into one fold, was foretold by the prophets. ' ' Thus 
saith the Lord God, Behold, I am against the shepherds; 
and I will require my flock at their hand, and cause them to 
cease from feeding the flock; neither shall the shepherds 
feed themselves any more ; for I will deliver my flock from 
their mouth, that they may not be meat for them. For thus 
saith the Lord God , Behold, I, even I, will both search my 
sheep, and seek them out. As a shepherd seeketh out his 
flock in the day that he is among his sheep that are scattered ; 
so will I seek out my sheep, and will deliver them out of 
all places where they have been scattered in the cloudy and 
dark day. I will feed them in a good pasture, and upon the 
high mountains of Israel shall their fold be : there shall they 
lie in a good fold, and in a fat pasture shall they feed upon 



396 THE CLEANSING OF THE SANCTUARY. 

the mountains of Israel. I will seek that which was lost, 
and bring again that which was driveil away, and will bind 
up that which was broken, and will strengthen that which was 
sick: but I will destroy the fat and the strong; I will feed 
them with judgment. And I will make them and the places 
round about my hill a blessing ; and I will cause the shower 
to come down in his season ; there shall be showers of bless- 
ing." Ezek. 34: 10-12, 14, 16, 26. 

This very beautifully sets forth the ' ' present truth. ' ' The 
preachers of Babylon have scattered God's flock; but the 
time has arrived when the Lord is seeking out his sheep. 
He is gathering them out of all places where they have been 
scattered, and is bringing them to their own fold— a good 
fold. 

* ' This know also, that in the last days perilous times shall 
come. For men shall be lovers of their own selves, covetous, 
boasters, proud, blasphemers, disobedient to parents, un- 
thankful, unholy, without natural affection, trucebreakers, 
false accusers, incontinent, fierce, despisers of those that are 
good, traitors, heady, highminded, lovers of pleasures more 
than lovers of God ; having a form of godliness, but denying 
the power thereof : from such turn away. ' ' 2 Tim. 3 : 1-5. 

This is a perfect picture of fallen Babylon to-day. Sect- 
ism is filled with men and women who are lovers of pleasure 
more than lovers of God; people who only have a mere 
form of godliness. What are God's people who are yet 
scattered there commanded to do! What saith the Scrip- 
ture! ^'From such withdraw thyself: from such turn 
away. ' ' No honest soul can remain there after hearing this 
solemn command. They must forsake the ruins and abide 
in Christ alone. Some precious souls when they hear the 
voice from heaven to come out of sectism, refuse to obey, 
and the result is they go into darkness. 



CONQUESTS AND VICTOBIES OF THE CHURCH. 397 

*^Be ye not unequally yoked together with unbelievers: 
for what fellowship hath righteousness with unrighteous- 
ness? and what communion hath light with darkness? And 
what concord hath Christ with Belial? or what part hath he 
that believeth with an infidel? And what agreement hath 
the temple of God with idols? for ye are the temple of the 
living God ; as God hath said, I will dwell in them, and walk 
in them ; and I will be their God and they shall be my people. 
Wherefore come out from among them, and be ye separate, 
saith the Lord, and touch not the unclean thing; and I will 
receive you, and will be a Father unto you, and ye shall be 
my sons and daughters, saith the Lord Almighty.'' 2 Cor. 
6 : 14-18. Every sect institution yokes up believers with un- 
believers. They try to mix light with darkness. The com- 
mand from heaven to every child of God in there is, ' ^ Come 
out from among them, and be ye separate, saith the Lord.'' 

The ministers of God in these last days are ^'blowing the 
trumpet in Zion" and the call of God is reaching the peo- 
ple of God in sectarian captivity, and Jesus says, ^ ' My sheep 
hear my voice, and they follow me. ' ' Thus God is gathering 
his people into a perfect unity, and preparing the bride for 
the coming of the bridegroom. To such as have their hearts 
wrapped up in friends who will not obey the truth, God says, 
'^Eemember Lot's wife." 

''Flee out of the midst of Babylon, and deliver every man 
his soul : be not cut off in her iniquity ; for this is the time 
of the Lord 's vengeance ; he will render unto her a recom- 
pense." Jer. 51: 6. ''My people, go ye out of the midst of 
her, and deliver ye every man his soul from the fierce anger 
of the Lord." Jer. 51:45. "And there followed another 
angel, saying, Babylon is fallen, is fallen, that great city, 
because she made all nations drink of the wine of the wrath 
of her fornication. And the third angel followed tbem^ 



398 THE CLEAXSIXG OF THE SA^TCTITAEY. 

saying with a loud voice. If any man worship the beast and 
his image, and receive his mark in his forehead, or in his 
hand, the same shall drink of the wine of the wi^ath of God, 
which is jDonred out without mixture into the cup of his in- 
dignation : and he shall be tormented with fire and brim- 
stone in the presence of the holy angels, and in the presence 
of the Lamb : and the smoke of their torment ascendeth up 
forever and ever : and they have no rest day nor night, who 
worship the beast and his image, and whosoever receiveth 
the mark of his name." Eev. 14: 8-11. 

''And after these things I saw another angel come down 
from heaven, having great power ; and the earth was light- 
ened with his glory. And he cried mightily with a strong 
voice, saying, Babylon the great is fallen, is fallen, and is be- 
come the habitation of devils, and the hold of eveiy foul 
spirit, and a cage of eveiy unclean and hateful bird. For 
all nations have drunk of the wine of the wrath of her for- 
nication, and the kings of the earth have committed fornica- 
tion with her, and the merchants of the earth are waxed rich 
through the abundance of her delicacies. And I heard 
another voice from heaven, saying. Come out of her, my 
people, that ye be not partakers of her sins, and that ye 
receive not of her plagues. For her sins have reached unto 
heaven, and G-od hath remembered her iniquities. There- 
fore shall her plagues come in one day, death, and mourn- 
ing, and famine ; and she shall be utterly burned with fire : 
for strong is the Lord God who judgeth her. ' ' Eev. 18 : 1-5, 8. 

All this is i3resent tmth. One angel in these texts stands 
for the entire ministry of the time. These flying messengers 
are God's holy ministers in these last days, who are trumpet- 
ing to all nations the solemn warnings from heaven. This 
is a time of the Lord's vengeance against all false religions 
of earth. He has set his hand to gather out his people, and 



CONQUESTS AND VICTOKIES OF THE CHURCH. 399 

prepare his church, so that she may be presented holy, 
without spot or wrinkle when he comes. This is not our 
word, and work, but a voice from heaven says in solemn 
tones of warning, ''Flee out of the midst of Babylon, and 
deliver every man his soul." "Come out of her, my people, 
that ye be not partakers of her sins, and that ye receive not 
of her plagues." ''If any man worship the beast [popery] 
and his image [Protestantism], the same shall be tormented 
forever and ever." Thousands have already heard that 
voice and obeyed. Halleluiah ! Every child of God will be 
gathered out before Jesus comes. But thousands of others 
who seemed to be pillars, have heard that voice but would 
not obey. The result is God has had to sacrifice them in 
order to get a pure church. They clung to the ruins of 
Babylon, rather than be identified with the holy remnant. 
All such have received of her iplagues—^^ Death, mourning, 
famine." By not obeying the truth, such lose all spiritual 
life, are cut off from union with God, and help to compose 
the dead carcass of fallen sectism. 

These generally turn very bitter against the truth. ' ' They 
shall roar together like lions : they shall yell as lions ' whelps. 
In their heat I will make their feasts, and I will make them 
drunken, that they may rejoice, and sleep a perpetual sleep, 
and not wake, saith the Lord. ' ' Jer. 51 : 38, 39. They roar 
like lions against it, and gnash upon us. In their heat, while 
they are the most bitter, God says, he will make their feasts, 
will make them drunken, that they may rejoice; viz., "send 
them strong delusions, that they may believe a lie: that 
they all maybe damned. ' ' 2 Thes. 2 : 11, 12. How awfully tiiie 
is this at the present time. We have often observed that at 
the very time people begin to oppose this great work, they 
seem to get new inspiration, and become exceedingly joyful. 
They seem to think they are feasting on heavenly things, 



400 THE CLEANSING OF THE SANCTUAHY. 

while the truth is, they are feasting on ' ' strong delusions. ' ' 
^^It shall even be as when a hungry man dreameth, and, 
behold, he eateth; but he awaketh, and his soul is empty: or 
as when a thirsty man dreameth, and, behold, he drinketh; 
but he awaketh, and, behold, he is faint, and his soul hath 
appetite: so -shall the multitude of all the nations be, that 
fight against mount Zion. Stay yourselves, and wonder ; cry 
ye out, and cry : they are drunken, but not with wine ; they 
stagger, but not with strong drink. For the Lord hath poured 
out upon you the spirit of deep sleep, and hath closed your 
eyes: the prophets and your rulers, the seers hath he cov- 
ered. ' ' Isa. 29 : 8-10. This has a present fulfilment. This is 
the very condition of thousands to-day who fight against 
mount Zion (God's pure church). God pours upon them 
the spirit of deep sleep ; he closes their eyes ; he gives them 
delusions. This is termed a "perpetual sleep''; one from 
which they will never wake, until they lift up their eyes in 
hell. In this deep sleep they are like a hungry man that 
* * dreameth, and, behold, he eateth ; but he awaketh, and his 
soul is empty : or as when a thirsty man dreameth, and, be- 
hold, he drinketh: but he awaketh, and behold, he is faint, 
and his soul hath appetite. ' ' 

To illustrate what the prophet foretold, a man is out on 
the desert away from food and water. He is starving to 
death. He is dying. But in his miserable condition he 
falls asleep ; and while asleep he dreams he is back home ; 
seated at a table spread with all the dainties of life that his 
appetite craves. He dreams that he is drinking the cool 
water from the flowing spring. He is having a feast. Oh, 
how he enjoys it! But all at once he awakens, and his soul 
is faint. The whole has been a dream. beloved reader, 
such is the sad condition of thousands in Babylon who will 
not obey the truth, but bitterly oppose it, They are asleep, 



CONQUESTS AND VICTORIES t)F THE CHURCH. 401 

God has closed their eyes. They are under delusions. In 

that very condition they imagine they are on the v^ay to 

heaven. They seem to feast on heavenly dainties. They 

seem to drink the sparkling waters of salvation. They get 

happy and rejoice. Such may even die, shouting to their 

last breath. They think they are sweeping through the 

gates. All looks bright. Angels welcome them home. But 

all at once as the soul is forced out from behind the clay 

covering, they awaken out of sleep, and to their awful agony 

and surprise, they see that the whole has been a dream— a 

delusive dream, and their poor soul empty and lost forever 

because they would not obey the truth. Beloved friend, this 

work is of God. To oppose it, is to throw open your soul to 

deceptive spirits, and drift into the very state and condition 
above described. 

As before stated, after the children of Israel forsook literal 
Babylon, it underwent many great wars and ravages and 
finally became a sort of zoological garden, a habitation of all 
kinds of birds and beasts. The following scripture describes 
its condition: ^'And Babylon, the glory of kingdoms, the 
beauty of the Chaldees' excellency, shall be as when God 
overthrew Sodom and Gomorrah. It shall never be inhab- 
ited, neither shall it be dwelt in from generation to genera- 
tion : neither shall the Arabian pitch tent there ; neither shall 
the shepherds make their fold there. But wild beasts of the 
desert shall lie there ; and their houses shall be full of dole- 
ful creatures; and owls shall dwell there, and satyrs shall 
dance there. And the wild beasts of the islands shall cry in 
their desolate houses, and dragons in their pleasant palaces : 
and her time is near to come, and her days shall not be pro- 
longed. ' ' Isa. 13 : 19-22. ^ ' And Babylon shall become heaps, , 
a dwelling place for dragons, an astonishment, and an hiss:- 
ing, without an inhabitant.'' Jer. 51:37. 

26 



402 THE CLEANSHsTG OF THE SANCTUAKY. 

All this was a type. That very condition of literal Bab- 
ylon is the condition of spiritual Babylon to-day, since God 
is delivering his people ont of her. Just as that ancient city 
fell, and became a dwelling place of dragons, doleful crea- 
tures, etc., so sect "Babylon the great is fallen, is fallen, 
and is become the habitation of devils, and the hold of every 
foul spirit, and a cage of every unclean and hateful bird." 
Rev. 18 : 2. Sectarians may consider this strong, but it is 
the eternal truth ; and present facts as seen by the pure in 
heart prove that the above is a perfect picture of the great 
babel of sectism. All who cling to their false religions, and 
will not forsake their sinful sects, are slain and cut oif by 
the Word of Grod, and compose this great spiritual carcass, 
preyed upon by evil spirits. Thousands who in the past 
were bright lights, when they hear the voice from heaven 
to come out of her, close their ears to the truth and go into 
darkness. These are cut off and slain. Oh, what a slaughter is 
now going on ! This awful work has been foretold by the 
prophets of old. 

"For my sword shall be bathed in heaven: behold, it shall 
come down upon Idumea, and upon the people of my curse, 
to judgment. The sword of the Lord is filled with blood, it 
is made fat with fatness, and with the blood of lambs and 
goats, with the fat of the kidneys of rams : for the Lord hath 
a sacrifice in Bozrah, and a great slaughter in the land of 
Idumea. And the unicorns shall come down with them, and 
the bullocks with the bulls; and their land shall be soaked 
with blood, and their dust made fat with fatness. For it is 
the day of the Lord's vengeance, and the year of recom- 
penses for the controversy of Zion." Isa. 34: 5-8. "For the 
indignation of the Lord is upon all nations, and his fury 
npon all their aiTaies :he hath utterly destroyed them,he hath 
delivered them to the slaughter. Their slain also shall be 



CONQUESTS AND VICTORIES OF THE CHURCH. 403 

cast out, and their stink shall come up out of their carcasses, 
and the mountains shall be melted with their blood." ver. 
2,3. 

''For, behold, the Lord will come with fire, and with 
his chariots like a whirlwind, to render his anger with fury, 
and his rebuke with flames of fire. For by fire and by his 
sword will the Lord plead with all flesh : and the slain of the 
Lord shall be many. ' ' Isa. 66 : 15, 16. ' ' Cursed be he that 
doeth the work of the Lord deceitfully, and cursed be he that 
keepeth back his sword from blood." Jer. 48: 10. '^ Where- 
fore thus saith the Lord God of hosts, Because ye speak this 
word, behold, I will make my words in thy mouth fire, and 
this people wood, and it shall devour them. ' ' Jer. 5 : 14. 

''Many pastors have destroyed my vineyard, they have 
trodden my portion under foot, they have made my 
pleasant portion a desolate wilderness. They have made it 
desolate, and being desolate it mourneth unto me ; the whole 
land is made desolate, because no man layeth it to heart. The 
spoilers are come upon all high places through the wilder- 
ness: for the sword of the Lord shall devour from the one 
end of the land even to the other end of the land: no flesh 
shall have peace." Jer. 12: 10-12. 

What an awful picture, yet how true ! The sword of the 
Lord which smites the nations, and devours from one end 
of the land to the other, and is said to be filled with blood, is 
' ' the sword of the Spirit, which is the word of God. ' ' Eph. 
6: 17. God's holy messengers are blowing the trumpet in 
Zion, which calls together the elect from the four winds— 
Babylon confusion, Joel 2:1; Mat. 24 : 30-33 ; Zech. 2 : 6, 7. 
All who refuse to be gathered are slain by the sword of the 
Lord. Those slain are said to be ' ' many. ' ^ 

This great slaughter is also called a "sacrifice," because 
many of them possessed noble attributes, and were even 



404 THE CHEA^'SIXG OF THE SA2s~CTI:aEY. 

mighty tliroiigli God : but when the whole truth was pre- 
sented they would not get saved from the last spot of sin and 
sectism: therefore God had to sacrifice them to evil sj^irits 
in order to get a pure church. The rams, lambs, bullocts, 
etc.. show that the parties were, in the main, offerings to God 
on the altar of his grace. The thousands thus being slain 
compose a carcass— a dead putrefying mess— of fallen re- 
ligionists. Thtis saith the Lord: '"For wheresoever the 
carcass is. there will the eagles be gathered toa'ether. " Mat. 
24: lis. 

This no doubt reached a fubfilment at the destruction of 
Jerusalem. The Jews composed the carcass: the Eoman 
hosts, the eagles, who gathered together to consume the car- 
cass. This looks very probable since the eagles were the 
veiy standards of the army which did desolate the city. Btit 
it is clear to our mind that the text has a twofold sigTufica- 
tion. and was to reach its tnie fulfilment just prior to the 
end. as it is used in such close connection with the coming 
of the Son of man. The word eagles is more correctly ren- 
dered "^uiltures" in the new version. The basis of the 
langtiage is a dead, ptitrefying body, the scent of which at- 
ti'-acts the vultures and other birds and beasts of prey. The 
lesson or application of this figTire is higlily spiritual. 

"For the indignation of the Lord is upon all nations, and 
his fuiy upon all their aimiies: he hath utterly destroyed 
them, he hath delivered them to the slaughter. Their slain 
also shall be cast out. and their stink shall come up otit of 
their carcasses, and the motintains shall be melted with their 
blood. "Isa. 34:2. 3. ""And they shall be habitations of 
monsters, and a court for ostriches. And devils shall meet 
with satyrs. . . . having found for themselves a place of 
rest." ver. 13. 14. Septuagint Version. "-And the carcasses 
of this people shall be meat for the fowls of the heaven, and 



COKQUESTS AND VICTOKIES OF THE CHUECH. 405 

for the beasts of the earth ; and none shall fray them away. 
Jer. 7 : 33. ^ ^ Thou shalt fall upon the mountains of Israel, 
thou, and all thy bands, and the people that is with thee : I 
will give thee unto the ravenous birds of every sort, and to 
the beasts of the field to be devoured." Ezek. 39: 4. ^'And 
thou son of man, thus saith the Lord God : Speak unto every 
feathered fowl, and to every beast of the field. Assemble 
yourselves, and come; gather yourselves on every side to 
my sacrifice that I do sacrifice for you, even a great sacri- 
fice upon the mountains of Israel, that ye may eat flesh, and 
drink blood. Ye shall eat the flesh of the mighty, and drink 
the blood of the princes of the earth, of rams, of lambs, and 
of goats, of bullocks, all of them fatlings of Bashan. And 
ye shall eat fat till ye be full, and drink blood till ye be 
drunken, of my sacrifice which I have sacrificed for you. 
Thus ye shall be filled at my table with horses and chariots, 
with mighty men, and with all men of war, saith the Lord 
God." Ezek. 39:17-20. 

The stink which comes out of the carcasses (spiritual car- 
casses) of the thousands in Babylon who have been slain by 
the sword of truth attracts myriads of "delusive spirits." 
The condition of fallen sectism is surely a stench in the nos- 
trils of God. It is offensive to every sanctified soul. These 
spiritual carcasses shall be inhabited by "monsters," 
"fowls," etc. In them "devils have found for themselves 
a place of rest." This perfectly harmonizes with the de- 
scription given in Revelation 18 : 2. Different kinds of 
birds and foul spirits being grouped together in these texts 
carry our minds back to the ruins of ancient Babylon, 
which was a hold of all manner of birds and beasts, and 
which clearly typified the swarm of unclean and deceptive 
spirits which throng sectism to-day. 

There is another solemn fact I wish to call the reader's 



406 



THE CLEAKSIXG OF THE SANCTUAEY. 



attention to before leaving this point. This work gives us. 
data to calculate our whereabouts on the stream of time. 
''All ye inhabitants of the world, and dwellers on the earth, 
see ye, when he lif teth up an ensign on the mountains ; and 
when he bloweth a trumpet, hear ye. For so the Lord said 
unto me, I will take my rest, and I will consider in my 
dwelling place like a clear heat upon herbs, and like a cloud 
of dew in the heat of harvest. For afore the harvest, when 
the bud is perfect, and the sour grape is ripening in the 
flower, he shall both cut otf the sprigs with pruning-hooks, 
and take away and cut down the branches. They shall be 
left together unto the fowls of the mountains, and to the 
beasts of the earth : and the fowls shall summer upon them, 
and all the beasts of the earth shall winter upon them.'' 
Isa. 18 : 3-6. 

This time has come. The ensign— Christ— is lifted up— 
a token for the people to gather unto him. The trumpet of 
truth is being blown. ''Blow ye the trumpet in Zion, and 
sound an alarm in my holy mountain : let all the inhabitants 
of the land ti^emble : for the day of the Lord cometh, for it 
is nigh at hand. ' ' Ah, a sign that the day of the Lord is 
nigh at hand. A clear heat is produced in the church, his 
dwelling place. JudgTrient is executed, and a pruning time 
has come. Sprigs and branches are cut oft and taken away ; 
viz., ' ' Every branch that beareth not fruit he taketh away. ' ' 
John 15 : 2. These cut off branches (dead professors) ' ' shall 
be left together unto the fowls of the mountains, and to the 
beasts of the earth." This is the very work described in 
the many texts already cited. But when was it all to be 
accomplished? Just "afore the harvest"— just before the 
end. Eeader, we are living in that very time. 

"And I saw heaven opened, and behold a white horse; 
and he that sat upon him was called Faithful and True, 



CONQUESTS AND VICTORIES OF THE CHURCH. 40? 

and in righteousness he doth judge and make war. His 
eyes were as a flame of fire, and on his head were many 
crowns ; and he had a name written, that no man knew, but 
he himself. And he was clothed with a vesture dipped in 
blood : and his name is called The Word of God. And the 
armies which were in heaven followed him upon white 
horses, clothed in fine linen, white and clean. And out of 
his mouth goeth a sharp sword, that with it he should smite 
the nations : and he shall rule them with a rod of iron : and 
he treadeth the wine-press of the fierceness and wrath of 
Almighty God. And he hath on his vesture and on his 
thigh a name written, KING OF KINGS, AND LORD 
OF LOEDS. And I saw an angel standing in the sun ; and 
he cried vnth a loud voice, saying to all the fowls that fly 
in the midst of heaven. Come and gather yourselves to- 
gether unto the supper of the great God. ' ' Eev. 19 : 11-17. 

By turning to Revelation 6 : 1, 2 the reader will observe 
that about the same description of this white horse and his 
rider is there given. At the opening of the first seal John 
^ ' saw, and behold a white horse : and he that sat on him had 
a bow : and a crown was given unto him : and he went forth 
conquering, and to conquer. ' ' This represents the kingdom 
of God as established by Christ in the beginning of this 
age. ''White horse'' denotes its purity and holiness. Jesus 
Christ, enthroned universal king, goes forth conquering the 
nations through his pure apostolic ministry, "leading cap- 
tivity captive." This represents the triumphs of Christ's 
kingdom in the morning of the Christian era, while Revelation 
19 describes its triumphs in the evening of the same. Jesus 
Christ is again riding forth in the greatness of his strength 
executing his righteous judgments upon the works of dark- 
ness, and against all false religions. The armies which fol- 
low him are his sanctified saints, who are raised up in 



40S THE CLE-lIs'SIXG OF THE SA^s'CTUAEY. 

^'heavenly places." These are clothed in fine linen, which 
represents their righteousness. See ver. S. Upon the bri- 
dles of their horses is "holiness nnto the Lord." Zech. 14: 
2r>. The sharp sword which smites the nations is the Word 
of God. Heb. 4 : 12. Those who are smitten are the ones 
who refuse to walk in the light of God. and reject and oppose 
the straight TTord. Xext in order are seen the fowls of heav- 
en—evil spirits— gathering together to feast upon those 
who have been slain. The same is called "the snpper of the 
gi'eat God." The word "supper'* proves that it was to 
take place in the eve of time. 

TTe have obserwed in a previous chapter that the blessed 
union betwixt Christ and his church in the moiTiing of the 
gospel era was exjDressed by the terTu marriage. Also her 
apostasy is expressed by separation. She became a harlot. 
Isa. 1. Christ could not acknowledge the apostate church 
as his wife. But. thank God. as we forsake the ruins of 
apostasy, and return to Christ our living head, our blessed 
union with him again in these last days is expressed by a 
reuniting in marriage. 

"Go and proclaim these words toward the north, and say, 
Return, thou backsliding Israel, saith the Lord: and I will 
not cause mine anger to fall upon you : for I am merciful, 
saith the Lord, and I will not keep anger forever. Only 
acknowledge thine iniciuity. that thou hast transgressed 
against the Lord thy God. and hast scattered thy ways to 
the strangers under eveiy green ti'ee. and ye have not obeyed 
my voice, saith the Lord. Turn, backsliding children, 
saith the Lord : for I am married unto you : and I will take 
yoti one of a city, and two of a family, and I will bring you 
to Zion : and I will give you pastors according to mine heart 
which shall feed you with knowledge and understanding." 
Jer. 3 : 12-15. 



J 



Conquests and victokies of the church. 409 

This was literally fulfilled in ancient Israel 's return. The 
north country was Babylon. This describes their return to 
Zion. But Israel was a type of the church, which now con- 
stitutes ' ' the true Israel of God. " The text has a spiritual, 
as well as it had a literal fulfilment. The proclamation is 
now sounding forth towards the north country— cold form- 
al regions of dead formality. There the people of God have 
scattered their ways unto the strangers. In more than six 
hundred ways have they been scattered among strangers- 
sinners. The time has now arrived when the Lord is taking 
"one of a city, and two of a family, '^ and bringing them 
to Zion— the mount of holiness— his own church. Instead 
of them supporting an empty worthless ministry as before, 
a ministry who fleeced them for their salary, God now gives 
them pastors according to his heart, who feed them knowl- 
edge and understanding. ' ' Return, ye backsliding children, 
and I will heal your backslidings. Behold, we come unto 
thee; for thou art the Lord our God. Truly in vain is sal- 
vation hoped for from the hills, and from the multitude of 
mountains: truly in the Ijord our God is the salvation of 
Israel. ' ' Jer. 3 : 22, 23. This very beautifully portrays 
our return to Christ. 

' ' And she shall follow after her lovers, but she shall not 
overtake them; and she shall seek them, but shall not find 
them: then shall she say, I will go and return to my first 
husband ; for then was it better with me than now. ' ' Hos. 
2:7. "And it shall be at that day, saith the Lord, that 
thou shalt call me Ishi [my husband, margin] ; and shalt 
call me no more Baali. For I will take away the names of 
Baalim out of her mouth, and they shall no more be re- 
membered by their name. ' ' Hos. 2 : 16, 17. As before 
stated, while these texts were literally fulfilled in ancient 
Israel, they set forth present truth, since Israel's apostasy 



410 THE CLEANSING OF THE SANCTUAJlY. 

and return was but a type of the apostasy and return of the 
church. The Lord's people have played the harlot with 
^'many lovers." They have dishonored God by taking 
upon themselves their various names; such as Lutheran, 
Wesleyan, Mennonite, etc., etc. But these things never gave 
them perfect satisfaction. So they decide to return to their 
first husband— Christ. As they thus return to the blessed 
marriage state, they again say to Christ, ''My husband." 
They forsake the names of Baalim, and are no more known 
by those names. They hold to the name of their husband 
only. Thank the dear Lord ! 

' ' And after these things I heard a great voice of much peo- 
ple in heaven, saying, Alleluia; Salvation, and glory, 
and honor, and power, unto the Lord our God : and true and 
righteous are his judgments : for he hath judged the great 
whore, which did corrupt the earth with her fornication, and 
hath avenged the blood of his servants at her hand. And 
again they said. Alleluia. And her smoke rose up forever 
and ever. And the four and twenty elders and the four beasts 
fell down and worshiped God that sat on the throne, saying. 
Amen; Alleluia. And a voice came out of the throne, 
saying. Praise our God, all ye his servants, and ye that 
fear him, both small and great. And I heard as it were 
the voice of a great multitude, and as the voice of 
many waters, and as the voice of mighty thunderings, saying, 
Alleluia : for the Lord God omnipotent reigneth. Let us be 
glad and rejoice, and give honor to him: for the marriage 
of the Lamb is come, and his wife hath made herself ready. 
And to her was granted that she should be arrayed in fine 
linen, clean and white : for the fine linen is the righteousness 
of saints. And he saith unto me. Write, Blessed are they 
which are called unto the marriage supper of the Lamb. 
And he saith unto me. These are the true sayings of God. ' ' 
Eev. 19:1-9. 



CONQUESTS AND VICTOEIES OF THE CHURCH. 411 

John saw and heard all this in heaven, but it has a 
present fulfilment upon earth. This represents the hosts 
who are now gathered out of the apostasy, their shouts 
and songs of triumph. Such scenes are frequently witnessed 
in the camp of the saints. The marriage of the Lamb is 
come ai^d his wife hath made herself ready— ready to be 
revealed at his coming, which is near, even at the door. 

''And I saw as it were a sea of glass mingled with fire: 
and them that had gotten the victory over the beast, and 
over his image, and over his mark, and over the number of 
his name, stand on the sea of glass, having the harps of 
God. And they sing the song of Moses the servant of God, 
and the song of the Lamb, saying. Great and marvelous 
are thy works. Lord God Almighty; just and true are thy 
ways, thou King of saints. ' ' Eev. 15 : 2, 3. Here is brought 
to view the entire church in this evening time. They stand 
on a sea of glass mingled with fire. This sea of glass sig- 
nifies the pure Word and holiness of God. All on this sea 
have ''victory over the beast [popery], and over his image 
[the sect institution], and over his mark [doctrines of 
Babylon], and over the number of his name [all the sects 
in existence].'' God's church again triumphs. She comes 
off victorious. They sing the song of Moses and the Lamb ; 
that is, the song of deliverance and triumph. Glory to our 
God, this is now realized in this soul of mine. Halleluiah ! 

GOG AND MAGOG, OR, THE FINAL CONFLICT. 

The present war against the false religions of earth is 
incurring the united opposition of the sectarian world. Mul- 
titudes of its deceived professors are rising in opposition to 
the truth. All counterfeit religions are uniting in confeder- 
ation. "And I saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of the mouth of 



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CONQUESTS AND VICTORIES OF THE CHURCH. 413 

of one of the antichrist religions to combat, the next is a 
confederation of them all. The dragon (heathenism), the 
beast (popery), and the false prophet (Protestantism) led 
by spirits of devils which possess them, influence the "kings 
of the earth, and of the whole world" to assist them, and 
'^gather together to the battle of that great day of God 
Almighty." This signifies a union of all false religions, 
Heathen, Catholic, and Protestant. The object the devil has 
in effecting this union, is to make war upon the camp of 
the saints, the true church. The rulers of the nations will 
be also gathered together in the same opposition. 

' ' And the beast was taken, and with him the false prophet 
that wrought miracles before him, with which he deceived 
them that had received the mark of the beast, and them 
that worshiped his image. These both were cast alive into 
a lake of fire burning with brimstone. ' ' Rev. 19 : 20. It 
seems this great conflict will end in ' ^ the great day of God 
Almighty." This refers to Christ's coming and judgment. 
In close connection, he testifies, ' ' Behold, I come as a thief. ' ' 
Rev. 16:15. 

In Revelation 20, it is stated that at the expiration of the 
thousand years the old dragon would be "loosed a little 
season." ver. 3. "And shall go out to deceive the nations 
which are in the four quarters of the earth, Gog and Magog, 
to gather them together to battle : the number of whom is as 
the sand of the sea. ' ' ver. 8. This dragon power was bound 
by the gospel of Christ, and hurled from its lofty position 
to the great abyss from which it emanated, ver. 1-3. This, 
as before proved, was accomplished in the morning of the 
Christian era. At that time hundreds of thousands were 
saved through the blood of Christ, and raised to spiritual 
life. That great host constituted the first great spiritual 
resurrection. They reigned in life, and Christ's kingdom 
triumphed upon earth. 



414 THE CLEANSING OF THE SANCTUAKY. 

Next came the reign of the beast and his image, ver. 4. 
During this time the kingdom of God upon earth was crushed 
under human rule and power, and the reign upon earth 
largely ceased. But during the time when the reign of 
grace upon earth ceased, that host who had taken part in the 
first great resurrection, together with those who lived true 
to God during the reign of the beast and his image, many of 
whom were beheaded for the witness of Jesus, as fast as 
their souls ascended to paradise, continued to reign with 
Christ in a disembodied state, ver. 4, 6. The reign went on 
up yonder, while darkness, superstition, and deception cov- 
ered the earth. Salvation work almost ceased upon earth, 
and the rest of the dead of Adam's fallen race lived not 
again till the thousand years were finished. This is simply 
a figure of speech, to convey the fact that during that aw- 
ful night of apostasy, but few men were raised to spiritual 
life. 

"What are termed the middle ages commenced with 
the fifth, and terminated with the fifteenth century. Of 
these, the first six are tenned the dark ages; but through- 
out the whole period, Christianity suffered a long eclipse of 
a thousand years." —GoodTich^s Church History, page 478. 

This thousand years covers a period of time when holi- 
ness was lost sight of in the earth, when salvation work 
largely ceased. But the great reformation brought the 
resurrecting grace of God into action again, and since that 
time thousands of the rest of the dead have been made 
alive. This will continue till Jesus comes. 

We have also reached the time when the kingdom of God 
triumphs upon earth again. A blessed reign of righteous- 
ness is again enjoyed by the people of God. The saints 
possess the kingdom. All hell is no\v stirred. The devil 
knows his time is short. He is prepaiing for his last great 



I 



CONQUESTS AND VICTORIES OF THE CHURCH. 415 

struggle. While in command in person, he works through 
all his antichrist religions. He revives the persecuting pow- 
er of paganism. The old heathen spirit is reviving. It 
is the same spirit which put to death millions of Christians 
in the early days of Christianity. This is what is meant 
by the loosing of the dragon. The spirit and religion of 
heathenism is gathering together Gog and Magog to battle. 

This is fulfilled in the devil-worship called spiritualism, 
and in several other forms at the present time. Ever since 
the Congress of Religions held at the World's Fair in 
Chicago in 1893, teachers of the religions of India and the 
Orient have been at work in this country and many con- 
verts have been made. Free Masonry is but a form of pa- 
ganism. We here give proofs from the pens and publica- 
tions of this vast body, who are founded on what they call 
the '^Ancient Mysteries." The following was compiled by 
Fred Husted, 

^^Warburton says: 'Each of the pagan gods had (beside 
the public and open) a secret worship paid unto him, to 
which none were admitted but those who had been selected 
by preparatory ceremonies called initiation. This secret 
worship was called The Mysteries.^ 

"Mackey, another member of this order, says: 'These 
mysteries existed in every country of heathendom, in each 
under a different name, and to some extent under a differ- 
ent form, but always and everywhere with the same design 
of inculcating (teaching) by allegorical and symbolical 
teachings the great Masonic doctrines of the unity of God 
and the immortality of the soul. This is one important 
proposition and the fact which it enumerates (states) must 
never be lost sight of, in any inquiry into the origin of 
Free Masonry ; for the pagan mysteries were to the spurious 
Free Masonry of antiquity precisely what the Masters' 
lodges are to the Free Masonry of the present day. ' 



416 THE CLEANSING OF THE SANCTUARY. 

"This is certainly a frank statement, coming as it does 
from a man who is an acknowledged and highly esteemed 
authority in matters pertaining to the craft. Daniel Sickles 
says, 'In Egypt, Greece, and among other ancient nations 
Free Masonry, that is, the Mysteries, was one of the earliest 
agencies employed to effect the improvement and enlighten- 
ment of man.' Pierson says, 'The identity of the Masonic 
institutions with the ancient mysteries is obvious,' which 
means, clearly to be seen, mxanifest to any and all. 

"Masons say that the order is founded on the Bible— 
that is, unlearned Masons say so. Geo. Wingate Chase, in 
the 'Digest of Masonic Law,' says, 'The Jews, the Turks, 
each reject either the New Testament or the Old, or both, 
and yet we see no good reasons why they should not be made 
Masons. In fact. Blue Lodge [first three degrees] Masonry 
has notliing whatever to do with the Bible. It is not founded 
on the Bible. If it were, it would not be Masonry ; it would 
be something else.' Sickles says, in speaking of the third, 
or Master Mason's degree, 'There are characters im- 
pressed upon it which can not be mistaken. It is thoroughly 
Egyptian.' He further says that the tradition is older by 
a thousand years than Solomon. 'That our [Masonic] 
rites embrace all the possible circumstances of man, moral, 
social, and spiritual, and have a meaning high as the heav- 
ens, broad as the universe, and profound as eternity.'— 
Sickles in 'Gen. Chiman Eezon.' The writer was informed 
when the charges were given him ' that our ancient brethren 
worshiped in high hills or in low vales and that guards 
were placed to keep off cowans and eavesdroppers. ' 

' ' By referring to scriptures we at once find the character 
of those who worshiped on high hills and in low vales, and 
why they needed a guard to keep off eavesdroppers. ' Thou 
saidst, I will not transgress ; when upon every high hill and 



CONQUESTS AND VICTORIES OF THE CHUECH. 417 

under every green tree thou wanderest, playing the harlot. ' 
Jer. 2 : 20 ; 3 : 6. 'Ye shall utterly destroy all the places, 
wherein the nations which ye shall possess served their gods, 
upon the high mountains, and upon the hills, and under 
every green tree.' Deut. 12: 2. 'Enflaming yourselves with 
idols under every green tree, slaying the children in the 
valleys under the clifts of the rocks. . . . Even thither went- 
est thou up to offer sacrifice. ' Isa. 57 : 5-7. They were not 
afraid of Ahab and Jezebel (2 Kings 7 : 10 ; 1 Kings l4 : 23), 
and they grew and multiplied in their reigns, and in the reigns 
of all those of whom it is recorded that 'they did that 
which was evil in the sight of the Lord. ' Some of the kings 
of Israel and Judah destroyed their high places for them 
and were highly favored of God for so doing. 

"Again, 'The precepts of Jesus could not have been 
made obligatory upon a Jew. A Christian would have 
denied the sanction of the Koran. A Mohammedan must 
have rejected the law of Moses, and a disciple of Zoroaster 
would have turned from all, to the teaching of his Zend- 
Avesta. The universal law of nature, which the authors of 
the old charges have properly called the moral, is therefore 
the only laiv suited in every respect to be adopted as the 
Masonic code.'— Mackey's Text-book, 'Masonic Jurispru- 
dence.' If the statements just quoted do not place the 
secret society of Masonry on a footing decidedly pagan, it is 
difficult to say just where it does stand. Masons in opening 
and closing their lodges still look to the east, where the 
sun rises. Ezek. 8:16— 'And he brought me into the in- 
ner court of the Lord's house, and, behold, at the door of 
the temple of the Lord, between the porch and the altar were 
about five and twenty men, with their backs toward the 
temple of the Lord, and their faces toward the east; and 
they worshiped the sun toward the east.' 



418 THE CLEANSING OF THE SANCTUARY. 

'^Tammuz or Osiris of Egypt, who is declared to be the 
original of Hiram Abiff, the temple-builder, is still mourned 
for. Ezek. 8:14. See Young's Analytical Concordance or 
any standard Greek Mythology. Now see Pierson's 'Tra- 
ditions of Free Masonry.' 'The Masonic legend stands by 
itself, unsupported by history, or other than its own tra- 
ditions. Yet we readily recognize in Hiram Abitf the 
Osiris of the Egyptians, the Mithras of the Persians, the 
Bacchus of the Greeks [god of drunkenness, or feasts and 
the like], the Dionysis of the fraternity of artificers, and 
the Atys of the Phrygians, whose passions, deaths, and res- 
urrections were celebrated by these people respectively.' 
Thus is it clearly shown that each one of these ancient na- 
tions had its counterfeit savior and redeemer, and it is here 
proved by the words of Masonic Grand Masters, authors, 
and authorities, that Masonry is of pagan origin." 

At the present time there are several millions of devotees 
of this form of paganism in this western or New World, and 
also many in the Old World. The spirit of old heathen 
Rome is reviving everywhere, and to-day it is uniting Gog 
and Magog against the saints ''and the beloved city [pure 
church]." ver. 9. A careful study of Ezekiel 38 and 39 
will convince you that by the terms "Gog and Magog" are 
meant the two forms of the great apostasy— popery and 
Protestantism. It is an undeniable fact that the feelings 
between Catholics and Protestants are becoming more 
friendly. It is no uncommon thing to-day for a Catholic 
to approach Protestant people for means to erect houses of 
worship, and receive the same. The present pope and 
bishops of Rome have frequently expressed themselves in 
favor of a union of all Christians ( I ) . Cardinal Gibbons 
in several public addresses has expressed himself decidedly 
in favor of such a union. This desire has not only been ex- 



I 



CONQUESTS AND VICTORIES OF THE CHURCH. 419 

pressed by the bishops of Eome, but by many Protestant 
divines. An article some time ago in The Christian Advo- 
cate, a leading Methodist journal, strongly advocated a 
union with the Eoman Catholic sect. There is to-day an 
almost universal cessation among the Protestants to pro- 
test against Catholicism. Hear the words of Bishop E. S. 
Foster of the M. E. sect before the New York conference, 
Nov. 9, 1886 : ' ' The popular idea is that the church of Eome 
is antichrist. I do not agree with the popular belief. I re- 
gard that wonderful institution as a grand Christian camp. ' ' 
Thus we could multiply proofs of a union of all false re- 
ligions, which is now well under headway, and must be ap- 
parent to all. 

The world's Parliament of Eeligions at Chicago in '93 
marked an important epoch in this latest shift infernal. The 
dragon, beast, and false prophet met in ' ' mutual confidence 
and respect"; a ''brotherhood" of religions. Theism, Ju- 
daism, Mohammedanism, Hinduism, Buddhism, Taoism, 
Confucianism, Shintoism, Zoroastrianism, Catholicism, 
the Greek church, and Protestantism in many forms, 
were all represented ; and the chief devotees of all these re- 
ligions met, as they said, "to unite all religions against all 
irreligion ; to make the golden rule the basis of this union ; 
and to present to the world substantial unity of many re- 
ligions.' ' We here insert a few extracts from addresses 
made before the Parliament. 

President Charles Carroll Bonney in the opening address 
said: "Worshipers of God and lovers of men: Let us rejoice 
that we have lived to see this glorious day; . . . that we 
are permitted to take part in this solemn and majestic event 
of a World's Congress of Eeligions. The importance of 
this event can not be overestimated. Its influence on the 
future relations of the various races of men, can not be too 



420 THE CLEANSING OF THE SANCTUAKY. 

highly esteemed. If this congress shall faithfully execute 
its duties with which it has been charged, it shall become the 
joy of the whole earth, and stand in human histoiy like a 
new mount Z'ion, crowned with gloiy, and marking the actu- 
al beginning of a new epoch of hrotlierhood and peace. 
For ivlien the religious faiths of the icorld recognize each 
other as brothers, children of one Father, whom all pro- 
fess to love and serve, then, and not till then, will the na- 
tions of the earth yield to the spirit of concord and learn 
war no more. . . . We meet on the mountain height of 
absolute resjDect for the religious convictions of each other. 
. . . This day the sun of a new era of religious peace and 
progress rises over the world, dispelling the dark cloud of 
sectarian strife. It is the brotherhood of religions.'^ 

Chairman John Henry Barrows in his address said: ^^We 
are here not as Baptists and Buddhists, Catholics and Con- 
fucians, Parsees and Presbyterians, Methodists and Mos- 
lems ; we are here as members of a Parliament of Eeligions, 
over which flies no sectarian flag, . . . but where for the first 
time in a large council is lifted up the banner of love, fellow- 
ship, brotherhood. . . . Welcome, one and all, thrice welcome 
to the world's first Parliament of Eeligions! Welcome to 
the men and women of Israel, the standing miracle of 
nations and religions ! Welcome to the disciples of Prince 
Siddartha, the many millions who cherish their Lord Budd- 
ha as the light of Asia! Welcome to the high priests of 
the national religion of Japan ! This city has every reason 
to be grateful to the enlightened ruler of 'the Sunrise 
Kingdom.' Welcome to the men of India, and all faiths! 
Welcome to all the disciples of Christ. ... It seems to me 
that the spirits of just and good men hover over this assem- 
bly. I believe the spirit of Paul is here. I believe the spirit 
of the wise and humane Buddha is here, and of Socrates the 



COlSTQUESTS AND VICTORIES OF THE CHURCH. 421 

searcher after truth. . . . When a few days ago I met 
for the first time the delegates who have come to us from 
Japan, and shortly after the delegates who have come to 
us from India, I felt that the arms of human brotherhood 
had reached almost around the globe/'— ^^ World's Parlia- 
ment of Eeligions, ' ' Chap. III. 

Since the World's Parliament of Religions at Chicago in 
'93 there have been a number of such gatherings. All false 
religions are coming closer in union. I have observed that 
no matter how much the sects were quarreling among them- 
selves, whenever we went into their midst with the whole 
gospel, and God's people were gathered out, they all at once 
became friendly toward each other, and began to hold union 
meetings in opposition to the truth. If they never can agree 
on anything else, they are agreeing to oppose the present 
great reform. This great conflict is now on. The devil is 
mustering his hosts— Pagan, Catholic, and all Protestant 
sects, in one ^^ grand brotherhood of religions' '—Gog and 
Magog. A careful reading of the texts bearing upon this 
point, makes it clear that this confederation of antichrist 
religions will become tyrannical, and wage a bitter perse- 
cution against the true saints of God. 

* ' And they went up on the breadth of the earth, and com- 
passed the camp of the saints about, and the beloved city. ' ' 
Rev. 20 : 9. The camp of the saints, the beloved city, is 
none other than the pure church of God, gathered out of 
all false religions, in these last days. They are the very host 
which John saw on the sea of glass mingled with fire; and 
they had victory over all false religions. Eev. 15 : 2, 3. 

The hosts of hell, in order to compass the camp of the 
saints, ''went up on the breadth of the earth." This signi- 
fies that God's saints will be scattered all over the world, 
and this great opposition and persecution will be universal. 



422 THE CLEANSING OF THE SANOTUAHif. 

Brethren, be sure your consecrations are deep enough to 
endure hardness as good soldiers of Jesus Christ. I am 
certain there are tests before us many have never dreamed 
of. But they that endure unto the end shall be saved. He 
who went forth ''conquering and to conquer" has never lost 
a battle. He will lead us through this last great conflict 
more than conquerors. The weapons of our warfare are not 
carnal, but mighty through God. Halleluiah! This great 
conflict with antichrist religions, assisted by the kings of this 
earth, the rulers of governments, will wax hotter and hotter, 
until finally as they prepare to destroy the church with one 
bloody stroke of martyrdom, fire shall come down from 
heaven and devour them. Rev. 20 : 9. 

This ushers in "the great day of God Almighty'^ ; namely, 
"And to you who are troubled rest with us, when the Lord 
Jesus shall be revealed from heaven with his mighty angels, 
in flaming fire taking vengeance on them that know not God, 
and that obey not the gospel of our Lord Jesus Christ : who 
shall be punished with everlasting destruction from the 
presence of the Lord, and from the glory of his power; 
when he shall come to be glorified in his saints, and to be 
admired in all them that believe (because our testimony 
among you was believed) in that day." 2 Thes. 1 : 7-10. 

This will be a mighty and glorious triumph for the church 
of God, which will then be caught up to meet the Lord in the 
air : and so shall we ever be with the Lord. 1 Thes. 4 : 17. 
Then shall the dragon, beast, and false prophet be cast into 
the lake of fire and brimstone, and shall be tormented day 
and night forever and ever. Rev.* 20 : 10 ; 19 : 20. 



Tlie Abomination of Desolation. 



In the first chapter of this work, we showed how Antioehus 
Ephiphanes, the little horn of Daniel 8, set up the abomi- 
nation of desolation in Jernsalem. He cast down God's sanc- 
tuary, took away the daily sacrifice, and placed the 
abomination that maketh desolate. Dan. 11 : 31 ; 8 : 8-13. 
This '^abomination of desolation" which Antioehus set up, 
was the supplanting of the true worship of Jehovah by 
heathen worship. They threw down God's altars, and erected 
idol altars throughout all the cities of Juda. They com- 
pelled the Jews to sacrifice unto these idol gods. All who 
would not were put to death. Even in the temple, they of- 
fered swine 's flesh in sacrifice to their gods. This was truly 
an abomination unto God and his people. 

This great work accomplished under the reign of this 
heathen king was a striking figure of the great work of the 
apostasy. In the light of God, we identify the antitype with 
sect organization and authority. It directly applies to 
Romanism, but as well includes the babel of Protestantism, 
for both are substitutional of the church that Christ pur- 
chased and built; are an insult to the divine founder, an 
abomination to God. 

Just as Antioehus supplanted the worship of God by pa- 
gan worship, so all sects, from the mother— Rome— to the 
latest Protestant harlot daughter, have more or less sup- 
planted the true worship of God, as celebrated by the primi- 
tive church, with a false worship, a beast worship. They 
worship their sects, more than God. This is proved by the 
fact that rather than obey God, and forsake the fallen 
structure, they cling to their sects, close their ears to the 
voice of the Lord, and oppose his truth. Surely, sectism is 



424 THE CLEAisSIKG OF THE SAXCTUAKY. 

an abomination. This abomination was to ''make desolate.'^ 
We will here quote from Maccabees to show that with the 
abomination of desolaiion set up in Jerusalem, stood asso- 
ciated the defiled, desolate, and down-trodden condition of 
the sanctuary. 

' ' Xow the fifteenth day of the month Casleu,in the hundred 
and forty and fiith year, they set up the abomination of 
desolation upon the altar, and builded idol altars through- 
out the cities of Juda on every side. ' ' 1 Mace. 1 : 54. 

^'Her sanctuary was laid waste like a wilderness. Yea, 
many also of the Israelites consented to his [Antiochus'] 
religion, and sacrificed unto idols. ' ' 1 Mace. 1 : 39, 43. 

"And pollute the sanctuary and holy people: set up 
altars, and groves, and chapels of idols, and sacrifice swine's 
flesh, and unclean beasts." ver. 46, 47. 

Maccabees further tells us that they polluted the temple 
in Jeinisalem, and called it the temple of Jupiter Olympus. 
''For the temple was filled with riot and revehng by the 
Gentiles, who dallied with harlots." 2 Mace. 6:2-4. 

What a striking figure of the reign of antichrist. 

"The people of thy holiness have possessed it but a 
little while : our adversaries have trodden down thy sanc- 
tuary. ' ' Isa. 63 : 18. "Woe to her that is filthy and polluted, 
to the oppressing city ! She obeyed not the voice ; she re- 
ceived not correction; she trusted not in the Lord; she drew 
not near to her God. Her princes within her are roaring 
lions; her judges are evening wolves; they gnaw not the 
bones till the morrow. Her prophets are light and treacher- 
ous persons: her priests have polluted the sanctuary, they 
have done violence to the law. ' ' Zeph. 3 : 1-4. 

The little icliile here referred to when God's people pos- 
sessed holiness, was the early morning of the Christian era. 



The ABOMliSTATlON OF DESOLATIOK. 425 

The adversaries came and trod down the sanctuary of the 
Lord. These were the very false teachers that Jesns said 
would come; light and treacherous priests (preachers) who 
polluted the sanctuary. The result was, a ^'filthy and pol- 
luted city, ' ' How was this all effected f 

Turning to 2 Peter 2 : 1-3, we have the desolating institu- 
tions pointed out in clear New Testament prophecy as 
follows: "But there were false prophets also among the 
people, even as there shall be false teachers among you, 
who privily shall bring in damnable heresies, even denying 
the Lord that bought them, and bring upon themselves swift 
destruction. And many shall follow their pernicious ways ; 
by reason of whom the way of truth shall be evil spoken of. 
And through covetousness shall they with feigned words 
make merchandise of you: whose judgment now of a lo^g 
time lingereth not, and their damnation slumbereth nof 
2 Peter 2 : 1-3. 

The words ^ ' damnable heresies, ' ' are rendered in the Ger- 
man version vederhliche .se/c^en— '^destructive sects." The 
word heresies is not a translated, but a transferred word. 
The pure Greek is hairesis. It occurs ten times in the New 
Testament, translated sect five times, heresy four times, 
and once (in Titus 3:10) heretic. The word sect in the 
New Testament is derived from no other word. 2 Peter 2 : 1 
is translated by H. T. Anderson "ruinous sects." "Parties 
of destruction. "—Rotherham. Surely that which destroys 
and ruins is properly denominated "the abomination that 
maketh desolate." 

Setting up these human abominations and leading men 
into them, mixing the clean with the unclean, making no 
distinction, has defiled and polluted the sanctuary— the 
church. Having shown by the New Testament prediction 
that the desolating and destroying element is sectism, let 
us appeal to history to see just what was set up. 



426 



THE CLEAXSIXG OF THE SAisCTUAKY. 



In D 'Aubigne 's History of the Kef ormation, page 9, we 
read : ^ ' The semblance of an identical exterior organization 
was gradually substituted for that interior and spiritual 
communion, which is the essence of the religion of God." 
^'The living church retiring gradually within the lonely 
sanctuary of a few solitary hearts, an exterior church was 
substituted in its place. ' ' 

God made his church "a praise in the earth," or, as the 
apostle says, ''To the praise of the glory of his grace." 
But by the apostasy this daily sacrifice of praise was taken 
away, and a dead, exterior, counterfeit church was substitu- 
ted. Mosheim 's Ecclesiastical History, treating on the third 
century, speaks of ''the formation of a religious hier- 
archy, ' ' and thus describes its corrupt fruits : ' ' Many were 
sunk in luxury and voluptuousness, puffed up with vanity, 
arrogance and ambition, possessed with a spirit of conten- 
tion and discord." Yea, "The effects of a corrupt ambition 
were spread through every rank of the sacred order. " 

All historians record this corrupting innovation of a man- 
organized substitute of God's church. But the above cita- 
tions we deem sufficient to identify the abomination that 
maketh desolate. Satan infused a lust for power into the 
hearts of the bishops, which led to human lordism and head- 
ism, the characteristics of all sectism. Becoming apostate 
in spirit, they set up the apostate hierarchy, and so consti- 
tuted themselves an organic abomination which, in its mul- 
tiplicity of disorders, has cursed the cause of true religion 
down through the ages. 

"And after threescore and two weeks shall Messiah be cut 
off, but not for himself: and the people of the prince that 
shall come shall destroy the city and the sanctuary; and 
the end thereof shall be with a flood, and unto the end of 
the war desolations are determined. And he shall confirm 



Thm abomination of desolation. 42? 

the covenant with many for one week: and in the midst of 
the week he shall cause the sacrifice and the oblation to 
cease, and for the overspreading of abominations he shall 
make it desolate, even nntil the consummation, and that de- 
termined shall be poured upon the desolate." Dan. 9 : 26, 27. 

These mysteries are fully explained in a former chapter. 
Here was foretold the awful destruction of Jerusalem and 
the temple, by the Roman armies, which came to pass in 
A. D. 70. In connection with that awful destruction, "abom- 
inations'' and "desolations" were predicted. Jesus applies 
this prophecy as follows: 

"When ye therefore shall see the abomination of desola- 
tion, spoken of by Daniel the prophet, stand in the holy 
place, (whoso readeth, let him understand:) then let them 
which be in Judea flee into the mountains : let him which is 
on the housetop not come down to take anything out of 
his house: neither let him which is in the field return back 
to take his clothes. And woe unto them that are with 
child, and to them that give suck in those days! But 
pray ye that your flight be not in the winter, neither on 
the sabbath day: for then shall be great tribulation, 
such as was not since the beginning of the world to 
this time, no, nor ever shall be." Mat. 24: 15-21. 

''And when ye shall see Jerusalem compassed with armies, 
then know that the desolation thereof is nigh. Then let 
them which are in Judea flee to the mountains ; and let them 
which are in the midst of it depart out; and let not them 
that are in the countries enter thereinto. For these be the 
days of vengeance, that all things which are written may 
be fulfilled. But woe unto them that are with chiild, and 
to them that give suck, in those days ! for there shall be great 
distress in the land, and wrath upon this people. And they 
shall fall by the edge of the sword, and shall be led away 



428 THE CLEAKSlNG OJF THE SANCTUAKY. 

captive into all nations: and Jerusalem shall be trodden 
down of the Gentiles, until the times of the Gentiles be ful- 
filled. " Luke 21 : 20-24. 

Jesus clearly associates the abomination of desolation 
with the destruction of Jerusalem. He refers to Daniel's 
prophecy. Dan. 9 : 26, 27. This we will fully explain as 
we proceed. But we here want to draw some analogies. 

"The temple and church of God sustain the close rela- 
tion of type and antitype. The former was once the awful 
dwelling place of God. The latter is his chosen and ever- 
lasting habitation. His presence and law ruled the former, 
and he ' worketh all things in all ' in the members of the latter. 
But the Roman army came and set up their ensigns on the 
sacred ground of the temple, and that was the sign of a 
foreign power which took command of the holy city, where 
only God should reign. This standard, and the foreign 
power it represented, resembles, in several features, the in- 
stitution of sect government, a foreign and human rule set 
up in the spiritual house of God, and, in fact, constitutes a 
type of the same. As the Romans invaded the holy city and 
demanded subjection to their scepter, so sect power usurps 
sway over the spiritual city and temple of God, and de- 
mands loyalt}^ to their creeds, even at the expense of loyalty 
to God. So be it understood that man-created churchism is 
the real abomination that maketh desolate, and the Roman 
standards were the same thing in figure. The detestable thing 
was present in type at the destruction of Jerusalem in A. D. 
70, and was brought in, and set up in reality, in the ' greater 
and more perfect tabernacle which the Lord pitched,' in 
the form of Romanism and Protestantism. 

''Not only was the Roman ensign that abomination, be- 
cause a figure of usurped sect rule, but because it bore images 
which were actually worshiped by the Romans. Accord- 



THE ABOMINATION OF DESOLATION. 429 

ingly we read in Josephns, Book VI, of the Jewish wars, 
beginning with Chap. VI : ^ And now the Romans, upon the 
flight of the seditious into the city, and upon the burning of 
the holy house itself, and of all the buildings roundabout 
it, brought the ensigns to the temple, and set them over 
against the east gate; and there did they offer sacrifice to 
them, and there did they make Titus imperator with the 
greatest acclamations of joy.' Thus also says Tertullian, 
one of the early church Fathers: ^Almost the entire re- 
ligion of the Roman camp consisted in worshiping the en- 
signs, swearing by the ensigns, and preferring the ensigns 
before all other gods.'— Tertullian 's Apology, Chap. XVI, 
page 162. 

' ' Surely that idolatry was a shocking abomination to the 
worshipers of the true God, who commands that we should 
worship him only. And it being the banner of the very 
army that did desolate the city and the holy temple, was 
indeed an abomination of desolation, and a remarkable 
figure of the sect abomination that has brought confusion 
and desolation into the spiritual temple of God. Sir Isaac 
Newton in his commentary also says, 'The overspreading 
of abominations' was the Roman ensign (eagle) brought 
to the east gate of the temple, and there sacrificed to by 
the soldiers. 

'^This fatal siege of Jerusalem was strikingly predicted 
in Deuteronomy 28 : 49-53 : ' The Lord shall bring a nation 
against thee from far, from the end of the earth, as swift 
as the eagle flieth; a nation whose tongue thou shalt not 
understand; a nation of fierce countenance, which shall not 
regard the person of the old, nor shew favor to the young: 
and he shall eat the fruit of thy cattle, and the fruit of 
thy land, until thou be destroyed : which also shall not leave 
thee either corn, wine, or oil, or the increase of thy kine^ or 



430 THE CI^ANSING OF THE SAl^CTTJAHY. 

flocks of tliT sheep, until he have destroyed thee. And he 
shall besiege thee in all thy gates, until thy high and fenced 
walls come down, wherein thou trustedst, throughout all 
thy land : and he shall besiege thee in all thy gates through- 
out all thy land, which the Lord thy God hath given thee. 
And thou shalt eat the fruit of thine own body, the flesh 
of thy sons and of thy daughters, which the Lord thy God 
hath given thee, in the siege, and in the straitness, where- 
with thine enemies shall distress thee.' 'As swift as the 
eagle,' refers to their ensign. 

"Let us now call attention to the several points of analogy 
between those ensigns and the institution of sectism. 

"1. Jerusalem, and the temple, where the abomination 
appeared in figure, were types of the church, where the anti- 
type appeared. 

' ' 2. When seen compassing Jerusalem (compare Luke 21 : 
20, 21 with Mat. 24:15, 16, and Mark 13:14), then, it 
was said by the Lord, 'know that the desolation thereof is 
nigh.' And it truly did come. And just so where sectism 
has been set up among spiritual disciples of Christ; strife 
and desolation have soon followed as a result. 

''3. The Komans worshiped their ensig-ns, just so the 
sectarian world is 'mad on their idols.' They worship 
their sect names and institutions more than they do God. 
This is a present fact, seen by all whose eyes are open to 
behold things in the light of God. And it is a fact that 
has been predicted in prophecy. One passage (Hab. 1: 13- 
16) we will cite : ' The wicked devoureth the man that is more 
righteous than he ; ' namely, formal zealots receive into 
their folds innocent unwary converts. 14— 'And makest men 
as the fishes of the sea, as the creeping things, that have no 
ruler over them.' That is, they teach people that there is 
no rule, order, or organization, without a sect, and without 



THE ABOMINATION OF DESOLATION. 431 

joining one of these earth-born societies ^yon have no one 
to watch over yon, and rule you, ' which is virtually ' deny- 
ing the Lord that bought them' as Head, Leader, and Com- 
mander. 15— 'They take up all of them with the angle, 
they catch them in their net, and gather them in their drag ; 
therefore they rejoice and are glad'— lure them into their 
own net, called by them 'Our church.' 16— 'Therefore 
[as the Romans did to their ensign] they sacrifice unto 
their net, and burn incense unto their drag [i. e., worship 
their sect, and sacrifice immortal souls for it] ; because by 
them their portion is fat, and their meat plenteous.' How 
true ! By the sect machinery large salaries are ground out 
of its .people to support clerical prodigality and sloth, 
empty preachers, who are a curse to their supporters. 

"4. When the abomination was seen about Jerusalem, that 
was the signal for the disciples of Christ to depart out of 
the doomed city. So in these last days, the sin and confu- 
sion of sectism being now manifest as a filthy and oppress- 
ing city, whose prophets are light and treacherous persons, 
and whose priests have polluted the sanctuary (Zeph. 3: 1- 
4), and the Lord having already gone out of her, we hear 
'another voice from heaven, saying. Come out of her, my 
people, that ye be not partakers of her sins, and that ye re- 
ceive not of her plagues; for her sins have reached to 
heaven, and God hath remembered her iniquity.' Rev. 18: 
4,5. 

"5. The desolating army was brought upon the Jews as 
a judgment of God, because they crucified Christ, the sec- 
ond person in the divine trinity. The Gentile sects have 
also fillod the cup of their iniquity by crucifying the Holy 
Spirit, in rejecting his sanctifying power, and the plagues 
of the Almighty are upon them. 

"6, As the Jews were cut off from being the people of God, 



432 THE CLEANSING OF THE SANCTUARY. 

and scattered abroad, and reduced to slavery, so the mass 
of sectarians are cut off, and dispersed from God, and are 
oppressed under bondage to their arrogant lords, and to 
pride and the lust of the flesh. 

''So it is clearly seen that there is a remarkable corre- 
spondence between the abomination that was hoisted upon 
the holy ground of ancient Jerusalem, and that which was 
placed by men as substitutes of the living God in the new 
Jerusalem ; namely, the sect system. 

' ' ' For the children of Judah have done evil in my sight, 
saith the Lord : they have set their abominations in the house 
which is called by my name, to pollute it. And they havebuilt 
the high places of Tophet, which is in the valley of the 
son of Hinnom, to burn their sons and their daughters in the 
fire; which I commanded them not, neither came it into 
my heart. ' Jer. 7 : 30, 31. 'But they set their abominations 
in the house, which is called by my name, to defile it. And they 
built the high places of Baal, which are in the valley of the 
son of Hinnom, to cause their sons and their daughters to 
pass through the fire unto Molech ; which I commanded them 
not, neither came it into my mind, that they should do this 
abomination, to cause Judah to sin. ' Jer. 32 : 34, 35. 

' ' Molech was an ancient fire-god, that had been worshiped 
by the heathen that dwelt in the land of Canaan, and should 
have been exterminated out of the land. But Israel became 
guilty of sacrificing to the same abominable idol. As the 
heathen had caused their children to pass through the fire 
to Molech, so did the Jews. Of king Ahas it is said, 'More- 
over he burnt incense in the valley of the son of Hinnom, 
and burnt his children in the fire, after the abominations of 
the heathen whom the Lord had cast out before the children 
of Israel.' 2 Chr. 28:3. 

' ' Thus saith God of that corrupted people, ' Moreover thou 



THE ABOMINATION OF DESOLATION. " 433 

hast taken thy sons and thy daughters, whom thou hast 
borne unto me, and these thou hast sacrificed unto them to 
be devoured. Is this of thy whoredoms a small matter, that 
thou hast slain my children, and delivered them to cause 
them to pass through the fire for tliemT Ezek. 16:20,21. 
'That they have committed adultery, and blood is in their 
hands, and with their idols have they committed adultery, 
and have also caused their sons, whom they bare unto me, to 
pass for them through the fire, to devour them.' Ezek: 
23:37. 

' ' This is a shocking picture. They compelled their children 
to pass through the fire, and thus even 'slew' them and 
' devoured. ' ' Yea, they sacrificed their sons and their daugh- 
ters unto devils, and shed innocent blood, even the blood of 
their sons and of their daughters, whom they sacrificed unto 
the idols of Canaan : and the land was polluted with blood. ' 
Psa. 106 : 37, 38. 

' ' This, we say, is a shocking picture. But, believe me, dear 
reader, there is a spiritual counterpart to that wickedness 
that is far more cruel and appalling in the sight of God. 
Molech signifies 'rule' or 'dominion,' and the heathen 
Molech will only bear a faint comparison with the soul-de- 
vouring Molech of sect rule and dominion, through which 
the souls, of the great mass of sect idolaters are destroyed 
and sacrificed to the flames of everlasting perdition. Oh, 
what an innumerable army of innocent children are being 
spiritually slaughtered and sacrificed to the flames of hell, 
for the sake of the sect Molech, which these poor helpless 
creatures are taught to love, rather tlian to love God, and 
to fear and obey its lords, rather than to fear, and obey God. 
When but a few days old upon them is imposed the popish 
rite of sprinkling for baptism, and before their young minds 
are capable of discriminating between truth and error, they 



434 THE CIJEA2s'SIXG OF THE S-O-CTL'AEY. 

are forestalled with the poisonoiis conteiits of creeds whidb. 
have come down from the dark ages of ignorance and super- 
stition, and which bar their souls from Qod and salvation, 
and lead to idolauy and destrnction. How awfully trne in 
a spiritual sense these words, * Thon hast taken thv sons and 
thy daughters whom thou hast borne unto me [labored to get 
them converted in their revivals] and those hast thou sac- 
rificed, ' even sacrificed to devils, and 'devoured.' 

"TThen a party spirit, or devotion to 'our church,' is in- 
fused into innocent children's hearts, what on earth will 
more surely bind them with Satan's chain? The casting 
of infants to crocodiles by Hindu parents ; the burning of 
them by ancient heathen, and cor nip ted Jews, or even the 
eating of them by cannibals, shocking as these are, they are 
small things compared with the sacrifice of their innocent 
souls by bringing them up in some iron-bound creed that 
worships a form, and rejects God and Bible holiness. Allud- 
ing, indirectly, if not, indeed, directly, to this soul-devour- 
ing Moiech of the apostasy the prophet says: 'They set 
their 'their own institutions] abominations in the house 
[in place of the church], which is called by my name, to 
defile it.' Jer. 32:34" 

• • And upon her forehead was a name written. MYSTEEY, 
BABYLOX THE GEE AT, THE MOTHER OFHAELOTS 
AXD ABOMIXATIOXS OF THE EAETH." Eev. 17: 5. 



THe Cleansing of the Sanctuary.; 



The work of cleansing the literal sanctuary, which 
Antiochns had defiled, which was accomplished by Judas 
Maccabens at the completion of the 2,300 days of Daniel 8 : 
14, was a perfect figure of the great work of cleansing the 
spiritual sanctuary, or church, which is now going on. 
Judas Maccabeus burned the heathen altars, set up the altars 
of the Lord, and reinstated the true worship of Jehovah ac- 
cording to the ancient custom. See 1 Mace. 4 : 36-55. So to- 
day with the fire of holiness and truth ; we burn the false re- 
ligions of earth, and restore the true worship of God as in 
days of yore— as it existed in apostolic times. 

May God raise up many thousand witnesses to go forth 
with the righteous indignation of Josiah, and the thunder- 
bolts of Heaven's truth, and take away the high places of 
pride and idolatry, and abolish the abomination of sectism 
out of the hearts of the people. Amen. 

Having seen the manner in which the sanctuary became 
defiled, we will now view its cleansing as portrayed by the 
pen of inspiration. 

^^ Husbands, love your wives, even as Christ also loved the 
church, and gave him.self for it; that he might sanctify and 
cleanse it with the washing of water by the Word, that he 

might present it to himself a glorious church, not having 
spot, or wrinkle, or any such thing ; but that it should be holy 
and without blemish." Eph. 5:25-27. 

Christ is to-day gathering his church out of all the sect 
abominations back to Zion. They return on the highway of 
holiness; viz., he sanctifies and cleanses them from all sin 
and traditions, and thus prepares his church, so she may 
be presented to himself '^a glorious church, not having 



436 THE CLEANSING OF THE SANCTUARY. 

spot, or wrinkle, or any such thing. ' ' A holy church without 
blemish. True holiness adorned the' church in primitive 
days. Her chief characteristics were purity and unity. 
These are inseparable. The one can not exist independently 
of the other. Unity is the natural result and fruit of 
heart purity. Had the church but retained this glorious 
truth and experience, this globe to-day would be girdled with 
a belt of light and salvation. But instead, an apostasy came. 
The light of truth was soon extinguished by dark clouds 
of superstition and false doctrines which arose. Holiness 
is really the mainspring of all gospel truth. It is a golden 
thread which runs through the entire New Testament. To 
retrograde from it would be to throw open the doors to every 
species of false doctrine and error. 

It was in this manner that the way was paved for the great 
apostasy. At a very early date true holiness was lost sight 
of, and was hid from the general masses of the people. 
Had it ever been retained by the church, there would never 
have been an apostasy. Mark you ! By retrograding from 
true holiness the church went into apostasy, and was de- 
filed. By returning to the true standard of holiness the 
church is brought out of the apostasy, and cleansed. The 
fire of holiness and truth cleanses the sanctuary, and restores 
a pure church. The result is, ''The sinners in Zion are 
afraid; fearfulness hath surprised the hypocrites. Who 
among us shall dwell with the devouring fire? who among 
us shall dwell with everlasting burnings? He that walketh 
righteously, and speaketh uprightly; he that despiseth the 
gain of oppressions, that shaketh his hands from holding of 
bribes, that stoppeth his ears from, hearing of blood, and 
shutteth his eyes from seeing evil ; he shall dwell on high : 
his place of defense shall be the munitions of rocks ; bread 
shall be given him ; his waters shall be sure. ' ' Isa. 33 : 14-16. 



THE CLEANSING OP THE SANCTUABY. 437 

As the judgments of truth are executed, and the fire of 
holiness accompanies the same, sinners and hypocrites are 
surprised and made afraid to profess among us. None can 
dwell in this devouring fire, these burnings, only those who 
walk righteously and measure to the standard mentioned. 

i i Therefore the ungodly shall not stand in the judgment, 
nor sinners in the congregation of the righteous.'^ Psa. 
1 : 5. ''But who may abide the day of his coming? and who 
shall stand when he appearethi for he is like a refiner ^s 
fire, and like fuller's soap: and he shall sit as a refiner and 
purifier of silver : and he shall purify the sons of Levi, and 
purge them as gold and silver, that they may offer unto the 
Lord an offering in righteousness. Then shall the offering 
of Judah and Jerusalem be pleasant unto the Lord, as in 
the days of old, and as in former years. And I will come near 
to you to judgment ; and I will be a swift witness against the 
sorcerers, and against the adulterers, and againstfalse swear- 
ers, and against those that oppress the hireling in his 
wages, the widow, and the fatherless, and that turn aside 
the stranger from his right, and fear not me, saith the Lord 
of hosts. For I am the Lord, I change not; therefore ye 
sons of Jacob are not consumed.'' Mai. 3: 2-6. ''And they 
shall be mine, saith the Lord of hosts, in that day when I 
make up my jewels; and I will spare them, as a man spar- 
eth his own son that serveth him. Then shall ye return, and 
discern between the righteous and the wicked, between him 
that serveth God and him that serveth him not." ver. 17, 18. 

While Malachi 3 : 2, 3 was fulfilled when Christ came in 
his personal advent to this world, yet the same work he 
then effected, he is now effecting in this evening time ; viz., 
purifying unto himself a holy church. These scriptures 
beautifully portray the present holiness work. Christ sits, 
a refining fire. He sits upon ' ' the throne of his holiness. ' ' 



438 THE CLEANSING OF THE SANCTUARY. 

His throne is ' ' like a fiery flame, and his wheels as burning 
fire." This throne of grace and holiness is "within us.'' 
Thus he suddenly comes to his temple, i. e., "Ye are the tem- 
ple of the living God : as God hath said, I will dwell in them. ' ' 
He purges and purifies his sanctuary, church ; even as gold 
and silver our hearts are purified by faith. The result 
of this cleansing is realized by the people of God offering 
unto the Lord "an offering in righteousness." Such offer- 
ings are "pleasant unto the Lord, as in the days of old, 
and as in former years [apostolic times]." 

Glory to God! we have reached its fulfilment. The 
glorious Lord, the King of heaven, whom the universe can 
not contain, whose glory fills all heaven, has condescended 
to dwell in this heart of mine. He has become the lily of the 
valley, the rose of Sharon, the fairest among ten thousand. 
Blessed be his name forever ! Since he is dwelling in his sanc- 
tuary, thus cleansed, he executes judgment against all sin 
and corrupt religions, and is a swift witness against men who 
would dare to profess among us and be guilty of the things 
enumerated in verse 5. Thus sinners can not stand in the con- 
gregation of the righteous. As we return to the apostolic 
plane, we are enabled to ' ' discern between the righteous and 
the wicked, between him that serveth God and him that 
serveth him not." Thus "the righteous are taken from 
among the vile"— a pure church is gathered and cleansed; 
and of them he says : ' * They shall be mine, when I make up 
my jewels." 

We cooperate with Christ in this great work. What his 
Word accepts we accept; what it rejects we reject. Thus 
the rebels are purged out from among us. 

"And it shall come to pass, that in all the land, saith 
the Lord, two parts therein shall be cut off and die; but 
the third shall be left therein. And I will bring the 



THE CLEANSING OP THE SANCTUAKY. 439 

third part through the fire, and will refine them as silver 
is refined, and will try them as gold is tried: they shall 
call on my name, and I will hear them: I will say, It is 
my people: and they shall say, The Lord is my God/' 
Zech. 13 : 8, 9. 

That which cuts off two parts in all the land is the judg- 
ments written. God's ministers lay ^^ judgment to the 
line, and righteousness to the plummet." The whole truth 
which they preach is ^^ sharper than a two-edged sword,'' 
and cuts off all who will not obey. The third part left is the 
remnant who walk in the light and obey the whole truth. 
These are refined by the fire. 

We will now turn to Daniel 12. In verse 6 the question is 
asked, ^'How long shall it be to the end of these wonders?" 
From what follows we conclude that the wonders spoken 
of refer to the great apostasy already considered. 

*^And I heard the man clothed in linen, which was upon 
the waters of the river, when he held up his right hand and 
his left hand unto heaven, and sware by him that liveth for- 
ever that it shall be for a time, times, and an half; and 
when he shall have accomplished to scatter the power of the 
holy people, all these things shall be finished. And I heard, 
but I understood not: then said I, my Lord, what shall 
be the end of these things? And he said. Go thy way, 
Daniel: for the words are closed up and sealed till the 
time of the end. Many shall be purified, and made white, 
and tried ; but the wicked shall do wickedly : and none of the 
wicked shall understand; but the wise shall understand." 
ver. 7-10. The ' ' time, times, and a half, ' ' equal 1,260 years, 
and cover the time of the reign of popery. It is also seen 
that the apostasy did not end with the conclusion of the 
papal age ; for following the ^Hime, times, and a half" comes 
a scattering of the holy people, an age of dispersion. This 
has been fulfilled during the reign of Protestantism. 



440 THE CLEAXSIXG OF THE SANCTUAEY. 

Xow comes the question, ''What shall be the end of these 
things r'(ver. 8) ; viz., the end of the entire reign of the apos- 
tasy, the end of the dispersion, or scattering? Hear the 
answer: '-Many shall be purified, and made white, and 
tried." "Many must be tested, [chosen out— Greek] and 
thoroughly whitened, and tried with fire, and sanctified.''— 
Septuagint, ver. 10. Here we see that at the end of the apos- 
tasy there was to be a great holiness reformation. This is 
the very work that is now cleansing and purifying the 
sanctuary, or church. This same cleansing and redeeming 
of the church is seen in the first chapter of Isaiah. We will 
give it as rendered in the LXX. 

"How has the faithful city Sion, once full of judgment, 
become a harlot! wherein righteousness lodged, but now 
murderers. Your silver is worthless, thy wine-merchants 
mix the wine with water. Thy princes are rebellious, com- 
panions ■ of thieves, lo^dng bribes, seeking after rewards ; 
not pleading for orphans, and not heeding the cause of 
widows. Therefore thus saith the Lord, -the Lord of hosts. 
Woe to the mighty men of Israel; for my wrath shall not 
cease against mine adversaries, and I will execute judgment 
on mine enemies. And I will bring my hand upon thee, 
and purge thee completely, and I will destroy the rebellious, 
and will take away from thee all transgressors. And I will 
establish thy judges as before, and thy counsellors as at the 
beginning: and afterward thou shalt be called the city of 
righteousness, the faithful mother-city Sion. For her cap- 
tives shall be saved with judgTQent, and with mercy." 
Isa. 1:21-27. 

The faithful cit^^ Sion, once full of judgment, wherein 
righteousness lodged, refers to the pure church of God in her 
pristine glory. ' ' She became a harlot. ' ' This refers to her 
apostatized condition. ' ' Her merchants ' ' refers to her min- 



THE CLEANSIKG OF THE SANCTUARY. 44l 

isters. It is said that ' ' they mix the wine with water' ' ; that 
is, they weaken it and do not deal it out in its full strength. 
'^The wine" signifies the gospel truth. 

Oh, how truly is this fulfilled in Babylon ! The pure una- 
dulterated truth is not heard there. Their ministers fear to 
preach it. They weaken it to suit their own theories, and 
the crooked lives of their members. They "seek after re- 
wards"— preach for the people's money, rather than their 
souls— a hireling ministry. But, thank God, this was not 
always to continue. God declares that he will execute judg- 
ment upon all such. ' ' And I will bring my hand upon thee 
[viz., his people, his church] and purge thee completely, 
and I will destroy the rebellious, and will take away from 
thee all transgressors." 

Here is the cleansing of the sanctuary, now going on, 
which restores a pure church. ''And I will establish thy 
judges as before;" viz., establish his people and ministry 
in holiness (1 Thes. 3 :13), where they shall be full of judg- 
ment by the Spirit of the Lord, to declare unto Jacob his 
transgressions, and unto Israel his sin. Micah 3:8. "And 
thy counsellors as at the beginning [apostolic days]." "Zion 
shall be redeemed with judgment and her converts with 
righteousness. " " And afterwards thou shalt be called the 
city of righteousness, the faithful mother-city Sion." This 
represents the glory of the church after being purified and 
cleansed in this evening time. 

This same truth is brought out in other texts. We will 
here give Isaiah 4:3-5: "And it shall come to pass, that 
he that is left in Zion, and he that remaineth in Jerusalem, 
shall be called holy, even every one that is written among 
the living in Jerusalem : when the Lord shall have washed 
away the filth of the daughters of Zion, and shall have 
purged the blood of Jerusalem from the midst thereof by 



442 THE CLEANSING OF THE SANCTUABY. 

the spirit of judgment, and hj the spirit of burning. And 
the Lord will create upon every dwelling place of mount 
Zion, and upon her assemblies, a cloud and smoke by day, 
and the shining of a flaming fire by night : for upon all the 
glory shall be a defense." 

Zion and Jerusalem are metaphors, which signify the 
church. Here it is seen that after she is purged by the 
spirit of judgment and burning, the Word and Spirit, all 
that remain shall be called holy, and ^'upon all the glory 
shall be a defense"; viz., ''The glory that thou gavest 
me I have given them, that they may be one as we are." 
Thank God for a redeemed church. This line of truth could 
be much drawn out, but we deem the foregoing sufficient. 

The house of God in this dispensation "is the church of 
the living God, the pillar and ground of the truth." 1 Tim. 
3 : 15. It is his temple. But the apostasy crushed it down 
under human authority and rule, and a great pile of sec- 
tarian rubbish covered it over for centuries from the clear 
view of the people ; but in these last days, with the flaming 
torch of truth, this great pile of human rubbish is being 
consumed, and the house of God, which was so crushed and 
scattered during the apostasy, is being built up and cleansed 
by the burning Spirit of God with the blood of Christ, and 
thus restored to its primitive glory and power. The glo- 
rious truth of the whole gospel of Christ is again shining 
forth in all its brilliancy and beauty. The clouds and mists 
of confusion are passing away, and the clear rays of the 
Sun of righteousness are again being shed forth in these 
last days. 

This was prophesied in Zechariah 14 : 6, 7. We will give 
it as rendered in the LXX: "And it shall come to pass in 
that day [gospel day] that there shall be no light [the dark 
day of Romanism] , and there shall be for one day cold and 



TKE CLEAKSiNG OF THE SANCTUAEY. 443 

frost, and that day shall be known to the Lord, and it shall 
not be day nor night [the cloudy day of Protestantism, 
Ezek. 34 : 12, a time of mixture of truth and error, light 
and darkness], but toivards evening it shall he light/' 

Thank God ! we have reached that time. The sun of time 
is fast sinking in the western horizon, and the last gleams 
of the light of God are now shining forth. We are in the 
evening time. The sanctuary, or church, is now being 
cleansed. The elect are being gathered. Thus the bride is 
being prepared for the bridegroom. ''And to her was 
granted that she should be arrayed in fine linen, clean and 
white, for the fine linen is the righteousness of the saints." 

This is the special sign of Christ's coming. "When ye 
shall see these things come to pass, know that it is near, 
even at the door.'' 

"Violence shall no more be heard in thy land, wasting 
nor destruction within thy borders ; but thou shalt call thy 
walls Salvation, and thy gates Praise. The sun shall be no 
more thy light by day; neither for brightness shall the 
moon give light unto thee : but the Lord shall be unto thee 
an everlasting light, and thy God thy glory. Thy sun shall 
no more go down; neither shall thy moon withdraw itself: 
for the Lord shall be thine everlasting light, and the days 
of thy mournings shall be ended. Thy people also shall 
be all righteous: they shall inherit the land forever, the 
branch of my planting, the work of my hands, that I may 
be glorified. A little one shall become a thousand, and a 
small one a strong nation: I the Lord will hasten it in his 
time." Isa. 60:18-22. 



Tlie Daily Sacrifice. 



Identical with the setting uip of the abomination of desola- 
tion, the polluting of the sanctuary stands associated with 
the taking "away of the daily sacrifice." Dan. 8:11-13; 
11: 31; 12: 11. This daily sacrifice was a "continual burnt 
oif ering, ' ' offered ^ ' day by day continually. ' ' 

"Xow this is that which thou shalt offer upon the altar; 
two lambs of the first year day by day continually. The 
one lamb thou shalt offer in the morning; and the other 
lamb thou shalt offer at even: and with the one lamb a 
tenth deal of flour mingled with the fourth part of an hin 
of beaten oil; and the fourth part of an hin of wine for 
a drink offering. And the other lamb thou shalt 
offer at even, and shalt do thereto according to the 
meat offering of the morning, and according to the drink 
offering thereof, for a sweet savor, an offering made by 
fire unto the Lord. This shall be a continual burnt offering 
throughout your generations at the door of the tabernacle 
of the congTegation before the Lord: where I will meet 
you, to speak there unto thee. And there I will meet with 
the children of Israel, and the tabernacle shall be sanctified 
by my glory." Ex. 29: 38-43. 

"And thou shalt say unto them, This is the offering 
made by fire which ye shall offer unto the Lord; 
two lambs of the first year without spot day by day, for a 
continual burnt offering. The one lamb shalt thou offer 
in the morning, and the other lamb shalt thou offer at even ; 
and a tenth part of an ephah of flour for a meat offering, 
mingled with the fourth part of an hin of beaten oil. It is 
a continual burnt offering, which was ordained in mount 
Sinai for a sweet savor, a sacrifice made by fire unto the 



THE DAILY SACRIFICE . 445 

Lord. And the drink offering thereof shall be the fourth 
part of an hin for the one lamb : in the holy place shalt thou 
cause the strong wine to be poured unto the Lord for a 
drink offering. And the other lamb shalt thou offer at even : 
as the meat offering of the morning, and as the drink offer- 
ing thereof, thou shalt offer it, a sacrifice made by fire, of a 
sweet savor unto the Lord. ' ' Num. 28 : 3-8. 

This sets forth the daily sacrifice. As before observed, 
when king Antiochus went to Jerusalem and set up the 
abomination there, and polluted the sanctuary, he took 
away this daily sacrifice, and placed a sin offering instead. 
All this was typical. The daily sacrifice of the legal dispen- 
sation was typical of something in the gospel. That was a 
continual sacrifice. Wliere will we find its antitype? The 
apostle answers: ''By him therefore let us offer the sacri- 
fices of praise to God continually, that is, the fruit of our 
lips giving thanks to his name. But to do good and to com- 
municate forget not: for with such sacrifices God is well 
pleased." Heb. 13:15,16. 

In this dispensation salvation saves people from all sin 
and they are enabled to render to the Lord ''an offering in 
righteousness." Instead of the "first-fruits of their in- 
crease," they now render "the fruit of their lips, giving 
thanks to his name." The legal daily sacrifice was "made 
by fire unto the Lord"; and now by the fire of the Holy 
Spirit we offer up a continual sacrifice of praise and thanks- 
giving. '^ Every sacrifice shall be salted with fire," said 
Jesus. Those legal sacrifices were in their time a sweet 
savor unto the Lord. And now, by a daily holy walk and 
righteous life, by doing good, by offering up continual 
praise and thanksgiving from pure hearts, we render ac- 
ceptable service, "well-pleasing unto the Lord." 

The legal sacrifices were offered by the priests. By wash- 



446 THE CLEAXSIXG OF THE SANCTUABY. 

ing us in his blood, Christ "hath made us kings and priests 

unto God. ' ' Eev. 1 : 5, 6. Thus the whole church of God is 

built up ''a spiritual house, an holy priesthood, to offer up 
spiritual sacrifices, acceptable to God by Jesus Christ." 1 

Pet. 2:5. 

"But ye are a chosen generation, a royal priesthood, an 
holy nation, a peculiar people ; that ye should shew forth the 
praises of him who hath called you out of darkness into his 
marvelous light. ' ' 1 Pet. 2:9. " Take with you words, and 
turn to the Lord : say unto him, Take away all iniquity, and 
receive us graciously: so will we render the calves of our 
lips." Hos. 14:2. For from the rising of the sun even 
unto the going down of the same my name shall be great 
among the Gentiles; and in every place incense shall be 
offered unto my name, and a pure offering: for my name 
shall be great among the heathen, saith the Lord of hosts." 
Mai. 1 : 11. "I beseech you therefore, brethren, by the mer- 
cies of God, that ye present your bodies a living sacrifice, 
holy, acceptable unto God= which is your reasonable ser- 
vice." Eom. 12 : 1. "But I have all, and abound: I am full, 
having received of Epaphroditus the things which were sent 
from you, an odor of a sweet smell, a sacrifice acceptable, 
well-pleasing to God." PhiL 4: 18. 

All these texts set forth the daily sacrifices to be offered 
unto the Lord in this dispensation. Sprinkled all through 
the Psalms are to be found prophecies which sparkle with 
present truth. ^ ^ Lord, open thou my lips ; and my mouth 
shall shew forth thy praise. For thou desirest not sacrifice; 
else would I give it: thou delightest not in burnt offering. 
The sacrifices of God are a broken spirit. . . . Then shalt 
thou be pleased with the sacrifices of righteousness." Psa. 
51 : 15-19. David here prophesied of the grace that has 
come to us. A time when burnt offerings are no more ac- 



THE DAILY SACKIFICE. 447 

ceptable; but instead, we offer sacrifices of righteousness; 
we show forth his praise. 

''And my tongue shall speak of thy righteousness and of 
thy praise ail the day long. ' ^ Psa. 35 : 28. "I will bless the 
Lord at all times: his praise shall continually be in my 
mouth. ' ^ Psa. 34- : 1. " Giving thanks always for all things 
unto God and the Father in the nam.e of our Lord Jesus 
Christ.'' Eph. 5:20. "Rejoice evermore. Pray without 
ceasing. In everything give thanks: for this is the will of 
God in Christ Jesus concerning you. ' ' 1 Thes. 5 : 16-18. 

The early church offered unto God a daily sacrifice of 
praise. "And they worshiped him, and returned to Jeru- 
salem with great joy: and were continually in the temple, 
praising and blessing God. Amen." Luke 24: 52, 53. "And 
they continuing daily with one accord in the temple, and 
breaking bread from house to house, did eat their meat with 
gladness and singleness of heart. Praising God, and having 
favor vv^ith all the people. And the Lord added to the 
church daily such as should be saved. ' ' Acts 2 : 46, 47. 

This daily sacrifice of praise by the fire of the Holy 
Spirit was taken away by the apostasy and supplanted by 
a sin offering: and as a result "righteousness was cast 
down." People have been educated that they can not be 
delivered from sin— that they must sin more or less all the 
days of their life; and the result is they have been living 
far below the standard of righteousness; sinning and re- 
penting day after day with no sacrifice of praise and thanks- 
giving to offer unto the Lord. Thank God! this daily 
sacrifice is restored to us with the cleansed sanctuary in the 
evening light. Halleluiah! 



Tl\e BooK Sealed witH Seven Seals. 



^'And I saw in the right hand of him that sat on the 
tlirone a hook written within and on the backside, sealed 
with seven seals. And I saw a strong angel proclaiming 
with a loud voice, Who is worthy to open the book, and to 
loose the seals thereof! And no man in heaven, nor in 
earth, neither nnder the earth, was able to open the book, 
neither to look thereon. And I wept much, because no man 
was found worthy to open and to read the book, neither to 
look thereon. ' ' Rev. 5 : 1-4. 

This book in the hand of God Almighty was one of the 
symbols which John saw. It represented something that 
was a mystery. It was written within and without. That 
is, it contained solemn contents within: and on the back- 
side was a superscription, indicating its contents. It was a 
labelled book, or one written on each side, which was unu- 
sual. But it was sealed; viz., the matter of the book was 
so obscure, and the work it enjoined, and the facts it pre- 
dicted, were so difficult and stupendous, that they could 
neither be known nor performed by human wisdom or pow- 
er. This book contained such a deep mystery that ^'no man 
in heaven [the angels of God], nor in earth [no human be- 
ing], neither under the earth [no disembodied spirit, or de- 
mon], could open it, or even look upon it." It was some- 
thing in God's hand, a mystery hid with him. 

' ^ And one of the elders saith unto me, Weep not : behold, 
the Lion of the tribe of Juda, the Root of David, hath pre- 
vailed to open the book, and to loose the seven seals thereof. 
And I beheld, and, lo, in the midst of the throne and of the 
four beasts, and in the midst of the elders, stood a Lamb as 
it had been slain, having seven horns and seven eyes, which 



THE BOOK SEAI.ED WITH SEVEN SEALS. 449 

are the seven Spirits of God sent forth into all the earth. 
And he came and took the book out of the right hand of 
him that sat npon the throne." ver. 5-7. 

Christ, the Root of David, the Lion of Jnda, the Lamb of 
God, took this book , this mystery, out of the Father 's hand, 
and unlocked it to the world ; he opened the book and loosed 
the seals thereof. 

Now since he has opened the book, unlocked the mystery, 

we will look upon it, and read its contents. Jesus said, 
"L^nto you it is given to know the mystery of the kingdom 

of God." This mystery was hid in the mind of God from 

the foundation of the world; hid from the people for ages. 

It was a great mystery. 

''And without controversy great is the mystery of godli- 
ness : God was manifest in the flesh, justified in the Spirit, 
seen of angels, preached unto the Gentiles, believed on in 
the world, received up into glory." 1 Tim. 3: 16. ''Whereof 
I am made a minister, according to the dispensation of God 
which is given to me for you, to fulfil the word of God ; even 
the mystery which hath been hid from ages and from gen- 
erations, but now is made manifest to his saints: to whom 
God would make known what is the riches of the glory of 
this mystery among the Gentiles; which is Christ in 3^ou, 
the hope of glory." Col. 1:25-27. "Who hath saved us, 
and called us with an holy calling, not according to our 
works, but according to his own purpose and grace, which 
was given us in Christ Jesus before the world began, but 
is now made manifest by the appearing of our Savior 
Jesus Christ, who hath abolished death, and hath brought 
life and immortality to light through the gospel. ' ' 2 Tim. 1 : 
9, 10. 

*^Now to him that is of power to stablish you accord- 
ing to my gospel, and the preaching of Jesus Christ, accord- 



450 THE CLEANSING OF THE SANCTUARY. 

ing to the revelation of the mystery, which was kept secret 
since the world began, but now is made manifest, and by 
the scriptures of the prophets, according to the command- 
ment of the everlasting God, made known to all nations for 
the obedience of faith." Eom. 16:25,26. ''Unto me, who 
am less than the least of all saints, is this grace given, that 
I should preach among the Gentiles the unsearchable riches 
of Christ; and to make all men see what is the fellowship 
of the mystery, which from the beginning of the world hath 
been hid in God, who created all things by Jesus Christ: 
to the intent that now unto the principalities and powers in 
heavenly places might be known by the church the manifold 
wisdom of God, according to the eternal purpose which he 
purposed in Christ Jesus our Lord: in whom we have bold- 
ness and access with confidence by the faith of him. ' ' Eph. 
3 : 8-12. 

''Whereby, when ye read, ye may understand my knowl- 
edge in the mystery of Christ, which in other ages was 
not made known unto the sons of men, as it is now revealed 
unto his holy apostles and prophets by the Spirit ; that the 
Gentiles should be fellow heirs, and of the sam_e body, and 
partakers of his promise in Christ by the gospel. ' ' Eph. 3 : 
4-6. "Blessed be the God and Father of our Lord Jesus 
Christ, who hath blessed us with all spiritual blessings in 
heavenly places in Christ: according as he hath chosen us 
in him before the foundation of the world, that we should 
be holy and without blame before him in love : having pre- 
destinated us unto the adoption of children by Jesus Christ 
to himself, according to the good pleasure of his will, to the 
praise of the glory of his grace, wherein he hath made us 
accepted in the beloved. In whom we have redemption 
through his blood, the forgiveness of sins, according to the 
riches of his grace; wherein he hath abounded toward us 



THE BOOK SEALED WITH SEVEN SEALS. 451 

in all wisdom and prudence; having made known unto ns 
the mystery of his will, according to his good pleasure 
which he hath purposed in himself : that in the dispensation 
of the fulness of times he might gather together in one all 
things in Christ, both which are in heaven, and which are 
on earth ; even in him. ' ' Eph. 1 : 3-10. 

We have here quoted at some length to show to the reader 
what this book of mystery represented. It represented 
the plan of salvation and redemption. Away back at the 
foundation of the world, just as soon as man fell into sin, 
God schemed a way of escape, a way of salvation, a plan 
to redeem the world back to himself. This was a hidden 
mystery in his own mind, "kept secret since the world be- 
gan"— "hid in God." It was his "eternal purpose which 
he purposed in Christ Jesus." 

Ages before that hidden mystery was made known to us 
by Jesus Christ, it cast its love-betoken shadow upon earth. 
The law, its tabernacle, sacrifices, and services, were but 
shadows of good things to come, then hid in the infinite 
wisdom and counsel of God, "which things the angels 
desired to look into." 1 Pet. 1 : 12. No man in heaven could 
look upon that sealed book. No man in the earth could 
look upon it. They grasped its shadow, and ' ' enquired and 
searched diligently." The Spirit of Christ which was in 
them prophesied of the grace that should come (1 Pet. 1: 
10, 11) ; but in those "ages it was not made known unto the 
sons of men"; but "was hid from generations and ages," 
yea, ' ' kept secret since the world began. ' ' 

After long ages had passed away, "when the fulness of 
time had come, ' ' the Lion of the tribe of Juda, Jesus Christ, 
opened the book, unloosed the seals, and revealed the mys- 
tery. "It is now made manifest by the appearing of our 
Savior. " " Having made known unto us the mystery. ' ' Hal- 



452 THE CLEANSING OF THE SANCTUAKY. 

lelniah! What is this mystery? "To whom God would 
make known what is the riches of the glory of this mystery 
among the Gentiles; which is Christ in you, the hope of 
glory." Col. 1:27. ''Which in other ages was not made 
known unto the sons of men, as it is now revealed unto his 
holy apostles and prophets hy the Spirit ; that the Gentiles 
should be fellow heirs, and of the same body, and partakers 
of his promise in Christ by the gospel. ' ' Eph. 3 : 5, 6. " Hav- 
ing made known unto us the mystery of his will, according 
to his good pleasure which he hath purposed in himself: 
that in the dispensation of the fulness of times he might 
gather together in one all things in Christ, both which are 
in heaven, and which are, on earth ; even in him. ' ' Eph. 1 : 
9, 10. 

The blood of animals, being inferior to the blood of finite 
man was too weak to redeem him. Man himself could not 
redeem himself: angels in heaven could not effect this. 
God gave his only Son. Being both God and man— the Son 
of God and the Son of man— he could make an atonement 
that would meet the demands of justice, and redeem the hu- 
man family. There are some things connected with this 
great work that our finite minds will never be able to fathom 
until we see him face to face. But in fulfilment of his eter- 
nal purpose ''the Lamb of God" prevailed to open the 
book, or plan of salvation to mankind. He was a Lamb 
slain. By the means of his death, the penalty was paid. He 
tasted death for every man. His blood was shed for all. 
Not only for the Jews, but also for the Gentiles. All nations 
now have access to God by means of his death. 

Immediately after the ]ilan of redemption was opened to 
manldnd, we hear the blood-washed throng celebrating the 
praises of God with "a new song, saying, Thou art worthy 
to take the book, and to open the seals thereof: for thou 



THE BOOK SEALED WITH SEVEN SEALS. 453 

wast slain, and hast redeemed us to God by thy blood ont 
of every kindred, and tongne, and people, and nation ; and 
hast made us unto our God kings and priests : and we shall 
reign on the earth. ' ' Eev. 5 : 9, 10. 

Next are brought to view the multitudes who were re- 
deemed to God through the blood of Christ. "And the 
number of them was ten thousand times ten thousand, and 
thousands of thousands." ver. 11. "Saying with a loud 
voice. Worthy is the Lamb that was slain to receive power, 
and riches, and wisdom, and strength, and honor, and glory, 
and blessing. ' ' ver. 12. 

The book represents the plan of redemption, while the 
seven seals cover the time of its accomplishment, from the 
incarnation of Christ, to the end of his redemption reign. 
Each seal brings us to a new epoch through which the 
church was to pass. 

"And I saw when the Lamb opened one of the seals, and 
I heard, as it were the noise of thunder, one of the four 
beasts saying. Come and see. And I saw, and behold a 
white horse : and he that sat on him had a bow ; and a crown 
was given unto him: and he went forth conquering, and to 
conquer. ' ' Eev. 6 : 1, 2. This represents the triumphs of 
the kingdom of God in the early days of Christianity. 
"White horse" denotes its purity. The rider represents 
Christ, the king of heaven, riding forth through his pure 
ministry and people, conquering the nations of the earth, 
"leading captivity captive." A bow in his hand represents 
him as a warrior; and such he is declared to be. "In right- 
eousness he doth judge and make war." Eev. 19:11. A 
crown was given unto him. This proves that he is now king. 
Yes, "King of kings, and Lord of lords." 

"And when he had opened the second seal, I heard the 
second beast say. Come and see. And there went out 



454 THE CLEAKSiNG OF THE SANCTUARY. 

another horse that was red: and power was given to him 
that sat thereon to take peace from the earth, and that they 
should kill one another: and there was given nnto him a 
great sword. ' ' Rev. 6:3, 4. This represents the pagan per- 
secutions. The first great conflict was between the white 
horse and his rider, and the red horse and his rider— be- 
tween Christianity and paganism. The color red denotes 
the blood-thirstiness of heathen Rome. ''A great sword" 
denotes the awful slaughter of Christians at the hands of 
the pagans. 

''And when he had opened the third seal, I heard the 
third beast say, Come and see. And I beheld, and lo a black 
horse; and he that sat on him had a pair of balances in 
his hand. And I heard a voice in the midst of the four 
beasts say, A measure of wheat for a penny, and three 
measures of barley for a penny ; and see thou hurt not the 
oil and the wine." Rev. 6: 5, 6. This represents the great 
apostasy— popery. ''Black horse" signifies sin, darkness, 
superstition, false doctrine, etc. What a contrast between 
this and the white horse under the first seal, which repre- 
sented primitive Christianity. "A pair of balances," "a 
measure of wheat for a penny," etc., signifies famine. Such 
a famine existed during the apostasy. Thus saith the proph- 
et, "Behold, the days come, saith the Lord God, that I 
will send a famine in the land, not a famine of bread, nor 
a thirst for water, but of hearing the words of the Lord: 
and they shall wander from sea to sea, and from the north 
even to the east, they shall run to and fro to seek the word 
of the Lord, and shall not find it. In that day shall the 
fair virgins and young men faint for thirst." Amos 8: 
11-13. 

"And when he had opened the fourth seal, I heard the 
voice of the fourth beast say. Come and see. And I looked. 



THE BOOK SEALED WITH SEVEN SEALS. 455 

and behold a pale horse ; and his name that sat on him was 
Death, and Hell followed with him. And power was given 
unto them over the fourth part of the earth, to kill with 
sword, and with hunger, and with death, and with the beasts 
of the earth." Eev. 6:7,8. This refers to the papal per- 
secutions. Death and hell (Hades) followed in its trail. 
Hades (the world of spirits) was well fed during the dark 
reign of popery. The above description was fulfilled to 
the letter. The papists slaughtered the Christians ^^with 
the sword, and with hunger, and with death [pestilence] and 
with the beasts of the earth. '^ Some historians placed the 
figures at about fifty millions. 

' ' And when he had opened the fifth seal, I saw under the 
altar the souls of them that were slain for the word of 
God, and for the testimony which they held : and they cried 
with a loud voice, saying. How long, Lord, holy and true, 
dost thou not judge and avenge our blood on them that dwell 
on the earth? And white robes were given unto every one 
of them ; and it was said unto them, that they should rest yet 
for a little season, until their fellow servants also and their 
brethren, that should be killed as they were, should be ful- 
filled." Eev. 6:9-11. 

Under the fifth seal we reach the sixteenth century 
reformation. New light breaks forth in the earth. Under this 
seal the souls of all those who had been slain under the 
second and fourth seals are brought to view. John saw 
them ''under the altar." Upon the altar would signify ac- 
tive service and labor: but under the altar signifies that 
their labor was done. They were disembodied spirits, whose 
bodies had been slain upon earth. They were not upon 
earth, for they cried Out how long until their blood would be 
avenged on them that dwell upon the earth. Their prayer 
and patience upon earth had been that the same power that 



56 XZ3 : ' ~ ^ x st^G or 



had slain :_t:_ ^^1:_ :2ie sTrord, -^ \\_ - me day be slain \rith 
the STTord. Eev. 13: 10. And it s r_s :_- -rir :?Jizi::is to 
zn:^ when this would he fulfilled. The answer was that 
mey should rest yet "for a little season, until rhrir fr!!: — 
servants and hrethren, that should he Mlled is Z--~ ~rrr. 
slionld he fulfilled.'^ And s- .- "^L : :--- 

IniQiediately after the refori^ :: :: : tL t : _t :-.. — l . 
period of awful martyrdom. T^ It ~ It ~-i^-rr years of 
hloody war in Germany, during ~ : _ ::_1t r : : TStant hlood 
was freely shed. In Magdehni ^ - : _ i^ 7 . _ s : iry tells us 
that Protestant hlood ran along fbe streets like water after 
a dashing rain st ::_. 3 ir nnally thr 7 : : — ::_:- : _ Tred. 
The sword was ^ : " ^ in-: Ir :i : - i^ L:- ~- 
er broken. The e-^^- - -^- - - - _ : -- : 1 ~i:^^ :_r 
reformation, was the ''"rest : : :'-- : :1_ tH :_ : — ri r zillr i. ' ' 
Their hlood was avenged when nir :r_i — ris — ni:h 

had supported tioppery turned Pi t : n: ini s_ It 1 Lr 
beast of its dominion and t — er 

It is said coneeming thci- ^ .il- —ho had been martyred 
during the dark ages that "''white r t^ —^-:- g^>Tn : : e"ery 
one of them." Beloved, here is tiiT s in :n : :_t matter. 
During the dark ages, the thousand ^ — — t t i in —ere 
looked upon and regarded as ra n Ln_ n n Z n :t : rzor- 
mation brought to light the fact :i:^.n in — "^i: L . een 
martyred as iiinnc-s were the true i -n n : " Inn 
white robes (ri^teousness) vTrin isc-ribed to :li:sr. —no 
had been for centuries ! niTi :n as thr nsinirST nrinnns 
of their time. 

•And I beheld wnn L Z n i nir sin n - i : i, lo, 

there was a great n n in n nir . ann nir sun became black 
as sackcloth of hair, an i :_r :n n n ne as blood; and iflie 
stars of heaven fell unr n - n nZ r ^n : ? ?. -^ nrr? eastetii 
her untimelv fisrs. when -_t l- -_iiirn :z i in^'_nr wind. 



tHE BOOK SEALEiD WlTH SEVEK SEALS. 457 

And the heaven departed as a scroll when it is rolled to- 
gether; and every mountain and island were moved out of 
their places. And the kings of the earth, and the great men, 
and the rich men, and the chief captains, and the mighty 
men, and every bondman, and every freeman, hid them- 
selves in the dens and in the rocks of the mountains; and 
said to the mountains and rocks. Fall on us, and hide us 
from the face of him that sitteth on the throne, and from the 
wrath of the Lamb : for the great day of his wrath is come ; 
and who shall be able to stand?" Eev. 6: 12-17. 

That which is here described has been thought by some 
to refer to the final judgment. But it should be remembered 
that this seal which ushered in these events is not the last, 
but the sixth seal. Header, we are now living under the sixth 
seal. The next will usher in the judgment. The symbols 
above described have a present fulfilment. This seal ushers 
in the last great reformation, the present holiness work. 
At the opening of this seal "there was a great earthquake,' ' 
This signifies a shaking time, a great commotion and up- 
heaval in the spiritual world. Just such a state of things 
has been going on for over twenty years. 

But identical with this great earthquake, the sun became 
black, and the moon became as blood: and the stars of 
heaven fell unto the earth, etc. Adventists try to apply this 
in literal fulfilment. But what John saw was only symbols 
of something that would reach a fulfilment upon earth. 
This darkening of the sun, no doubt, refers to awful dark- 
ness which should come upon the people. While the present 
revival of the whole truth is a blessed ''evening light" to 
the church; and dispels all the fogs and mists of supersti- 
tious night, yet, to millions who reject the truth, it is bring- 
ing upon them an awful state of darkness and death. Such is 
the present state of the world. Light rates the sinfulness of 



458 THE CLEANSING OF THE SANCTUARY. 

sin. The brighter the light shines the greater will be the 
people's sin. Since the light is now shining in all its bril- 
liancy and purity, and the masses of this Gentile world are 
rejecting it, they are plunged in the blackness of night. The 
true light shines, but they comprehend it not. Dark clouds 
hide it from their view. Oh, the darkness that is now settling 
down over this Gentile world ! It is appalling to behold it. 
Just as blindness happened to Israel, because they rejected 
the light, so it is now falling upon the Gentiles for the same 
reason. While the Sun of righteousness is being hid from 
the masses, and awful night is settling upon them, a gleaned 
remnant from the great harvest field, God's people who 
walk in the light, are enabled to rise above the darkness, and 
as the clouds roll along at their feet, they bask in everlasting 
light. 

^'The moon into blood" may possibly signify bloody 
persecutions before the end. It may also signify war among 
the nations. "The stars falling," is fulfilled in the thou- 
sands who were bright lights when the present truth was 
ushered in upon them: but rather than get saved from all 
sin and sectism, and abide in Christ alone, they reject the 
truth and fall into darkness. God's people are compared 
in Scripture to ' ' stars, " " lights that shine, ' ' etc. Dan. 12 : 3 ; 
Phil. 2 : 15. This work which separates a pure church from 
fallen Babylon, found thousands who seemingly were living 
to all the light received. They were lights in the world. 
But they were not willing to separate from sectism and 
stand in the body of Christ alone. The result was, God had 
to ''sacrifice" them, in order to get a holy church to him- 
self in the world. They fell from the heavenly plane, and 
darkness came upon them. 

Joel prophesied of this same work as follows: ''Put 
ye in the sickle, for the harvest is ripe : come, get you down; 



THE BOOK SEALED WITH SEVEN SEALS. 459 

for the press is full, the fats overflow ; for their wickedness 
is great. Multitudes, multitudes in the valley of decision: 
for the day of the Lord is near in the valley of decision. 
The sun and the moon shall be darkened, and the stars shall 
withdraw their shining. The Lord also shall roar out of 
Zion, and utter his voice from Jerusalem; and the heavens 
and the earth shall shake : but the Lord will be the hope of 
his people, and the strength of the children of Israel. So 
shall ye know that I am the Lord your God dwelling in 
Zion, my holy mountain: then shall Jerusalem be holy, and 
there shall no strangers pass through her any more." Joel 
3:13-17. 

The harvest is ripe to judgment. The wickedness of the 
people is great in the earth. The sickle of truth is now being 
thrust in to gather out the pure wheat. The tares of Babylon 
are being bound in bundles to burn. As the mighty judg- 
ments of truth are being executed against all sin and false 
religion, and the Lord is roaring out of Zion, his church, 
''the heavens [ecclesiastical] and earth are made to shake." 
This is the great earthquake. A mighty commotion is go- 
ing on. Jesus says that right before the coming of the Son 
of man ''the powers of the heavens shall be shaken." Mat. 
24 : 29, 30. Heavens in these texts denote the spiritual eccle- 
siastical world. Such a shaking is now realized. The result is 
"multitudes are being brought into the valley of decision." 
They must decide either for or against "present truth." 
A holy church is separated, "and there shall no strangers 
[sinners] pass through her any more." The Lord is their 
"hope" and "strength." 

But right in connection with all this the prophet adds, 
"The sun and moon shall be darkened, and the stars shall 
withdraw their shining." This refers to those who in the 
valley of decision take sides against the truth. Blaclmess 



460 I HZ CT.7A^-SI^-G or thz SA^'cirAEY. 

and darkness conies upon them. Hear the solemn warning: 
"The day of the Lord is near.'' 

''0:1. 'wla: myriad so'Jils are sleeping. 

Scon lo wake 'mid jadgriT^: zrf^ 
Help. O God, thv remnan: ^-.r.zir.^. 

Until time indeed eipires. 

The heavens departing as a scroh. and the mountaiiis 
being moved, is the result of the earthquake. It signifies 
a mighty upheaval in the spiritual world. Christ again sits 
upon the throne of his holiness, and reigns in the hearts 
of his people. His fury and wrath are beiog poured upon 
the nations. His awful judgments are being executed. 
The same work as described under the sirth seal is referred 
to in Isaiah 34. and almost the same words are employed. 

"For the indignation of the Lord is upon all nations. 
and his fniy upon all their armies : he hath utterly destroyed 
them, he hath deKvered them to the slaughter. Their slain 
also shall be cast out and their stink shaU come up out of 
their carcasses, and the mountains shall be melted with their 
blood. And all the host of heaven shall be dissolved, and 
the heavens shall be rolled together as a scroll : and all their 
host shall fall down, as the leaf f alleth off from the vine, and 
as a failing fig from the fig-tree. For my sword shall be 
bathed in heaven: behold, it shall come down upon Idumea, 
and upon the people of my curse, to judgment. The sword of 
the Lord is filled with blood, it is made fat with fatness, and 
with the blood of lambs and goats, with the fat of the kid- 
neys of rams : for the Lord hath a sacrifice in Bozrah, and a 
great slaughter in the land of Idtunea. And the unicorns 
shaU come down with them, and the bullocks with the bulls ; 
and their land shall be soaked with blood and their dust 
made fat with fatness. For it is the day of the Lord's ven- 
geance, and the year of recompenses for the controversy of 
Zion.'" Isa. 34:2-S. 



THE BOOK SEALED WITH SEVEN SEALS. 461 

It is a time when the Lord is redeeming Zion, and is 
easing himself of his adversaries, and avenging himself 
upon his enemies. This prophecy was fully considered in a 
former chapter. It has a present fulfilment. The result 
of the ''great wrath'' of God against all sin and false relig- 
ion is, that the people try to hide themselves ^'in the dens 
and in the rocks of the mountains.'' And they cry to the 
rocks and mountains to fall (more correctly rendered, 
''cover us") upon them, and hide them from the wrath of 
the Lamb. While there will be a similar scene at the final 
day of judgment, yet this expresses the effects of the present 
wrath and judgment of God upon the nations. 

In Scripture the church of God is termed a mountain, 
"the mountain of the Lord's house" (Isa. 2:2, 3) ; "mount 
Zion. ' ' Heb. 12 : 22, 23. So the apostate churches are fre- 
quently referred to as mountains and hills. We will give a 
few examples. "Son of man prophesy against the shep- 
herds of Israel, prophesy, and say unto them, Thus saith 
the Lord God unto the shepherds : Woe be to the shepherds 
of Israel that do feed themselves ! should not the shepherds 
feed the flocks? Ye eat the fat, and ye clothe you with 
the wool, ye kill them that are fed: but ye feed not the 
flock. The diseased have ye not strengthened, neither have 
ye healed that which was sick, neither have ye bound up 
that which was broken, neither have ye brought again that 
which was driven away, neither have ye sought that which 
was lost ; but with force and with cruelty have ye ruled them. 
And they were scattered, because there is no shepherd : and 
they became meat to all the beasts of the field, when they 
were scattered. My sheep wandered through all the moun- 
tains, and upon every high hill : yea, my flock was scattered 
upon all the face of the earth, and none did search or seek 
after them. ' ' Ezek. 34 : 2-6. ' ' My people hath been lost 



462 THE CLEAXSIXG OF THE SA^'CTI:APLY. 

sheep: their shepherds hare caused them to go astray, they 
have turned them away on the mountains: they have gone 
from mountain to hill, they have forgotten their resting- 
place." Jer. 50: 6. ''Truly in vain is salvation hoped for 
from the hills, and from the multitude of mountains : truly 
in the Lord our God is the salvation of Israel." Jer. 3: 23. 

These texts were fulfilled in the scattered condition of 
God's people in sectism during the gTeater part of the Chris- 
tian era. Mountains and hills refer to the many sectarian 
institutions in which they were scattered. 

''Fear not, thou worm Jacob, and ye men of Israel: I will 
help thee, saith the Lord, and thy redeemer, the Holy One of 
Israel. Behold, I will make thee a new sharp threshing 
instrument having teeth: thou shalt thresh the mountains, 
and beat them small, and shalt make the hills as chaff. Thon 
shalt fan them, and the wind shall cany them away, and the 
whirlwind shall scatter them: and thou shalt rejoice in the 
Lord, and shalt glory in the Holy One of Israel." Isa. 41: 
14-16. God is making a sharp threshing instrument out of 
Jacob or Israel— the church— and they are threshing the 
mountains and hills of Babylon. The object of this thresh- 
ing is to get the wheat out. Thus Zion is being filled with 
"the finest of the wheat." Psa. 147:12-14. "While this 
work is going on the great men. the chief men, yea, all de- 
fenders of sect religion are trying to hide themselves in the 
'"dens" of deception found in the mountains of Babylon. 
They call upon their fallen institutions to "cover them'' 
from the wrath of the Lamb. 

"And the loftiness of man shall be bowed down, and the 
haughtiness of men shall be made low: and the Lord alone 
shall be exalted in that day. And the idols he shall utterly 
abolish. And they shall go into the holes of the rocks, 
and into the caves of the earth, for fear of the Lord, and for 
the gloiy of his majesty, when he aiiseth to shake terribly 



THE BOOK SEALED WITH SEVEN SEALS. 463 

the earth. In that day a man shall cast his idols of silver, 
and his idols of gold, which they made each one for 
himself to worship, to the moles and to the bats ; to go into 
the clefts of the rocks, and into the tops of the ragged rocks, 
for fear of the Lord, and for the glory of his majesty, when 
he ariseth to shake terribly the earth. ' ' Isa. 2 : 17-21. 

'^Behold, I will send for many fishers, saith the Lord, 
and they shall fish them ; and after will I send for many hun- 
ters, and they shall hnnt them from every mountain, and 
from every hill, and out of the holes of the rocks. '^ Jer. 
16: 16. The fishers and hunters are God's holy ministers. 

"The fur J of God has come up in his face, 
He riseth with power to deliver his saints; 
His angels are flying to gather them home, 
A positive sign that the Lord's near to come.' ' 

The foregoing is the spiritual application of that which 
is now transpiring under the sixth seal. But as already ob- 
served, a similar scene will take place at the judgment. 
To do justice to the reader, I will dwell a moment upon 
that. ''Immediately after the tribulation of those days shall 
the sun be darkened, and the moon shall not give her light, 
and the stars shall fall from heaven, and the powers of the 
heavens shall be shaken: and then shall appear the sign of 
the Son of man in heaven: and then shall all the tribes of 
the earth mourn, and they shall see the Son of man coming 
in the clouds of heaven with power and great glory.'' 
Mat. 24 : 29, 30. ' ' And there shall be signs in the sun, and in 
the moon, and in the stars ; and upon the earth distress of na- 
tions, with perplexity; the sea and the waves roaring; men's 
hearts failing them for fear, and for looking after those 
things which are coming on the earth: for the powers of 
heaven shall be shaken. And then shall they see the Son of 



464 THE CLEANSING OF THE SANCTUARY. 

man coming in a cloud with power and great glory. And 
when these things begin to come to pass, then look up, and 
lift up your heads; for your redemption draweth nigh.'^ 
Luke 21 : 25-28. 

The next great event after "that great tribulation''— 
the destruction of Jerusalem— would be the coming of the 
Son of man. And the dissolution of the heavenly bodies- 
sun, moon, and stars— stands identical with his coming. 
For when the sun is darkened, and the moon no more 
gives her light, and all the stars fall, "then shall they see 
the Son of man coming in the clouds of heaven with power 
and great glory." Luke quotes Christ's language, and ap- 
plies it directly to the heavenly planets, in contradistinc- 
tion to this earth. He speaks of the same recorded by 
Matthew. "When Christ comes, what need will there be 
for the sun, moon, and stars ? This earth will be burned up, 
and the above texts, with many others, prove, that the sun, 
moon, and stars will also pass away when Jesus comes. 

"And, thou. Lord, in the beginning hast laid the founda- 
tion of the earth; and the heavens are the works of thine 
hands : they shall perish ; but thou remainest ; and they all 
shall wax old as doth a garment; and as a vesture shalt 
thou fold them up, and they shall be changed: but thou 
art the same, and thy years shall not fail. ' ' Heb. 1 : 10-12. 

This brings us to consider the seventh seal. "And when 
he had opened the seventh seal, there was silence in heaven 
about the space of half an hour. ' ' Eev. 8 : 1. This seal is the 
last. With the opening of this seal we reach the end of the 
redemption reign of Christ. It ushers in the judgment. 
Christ now sits upon a mediatorial throne at the right hand 
of God, interceding for this lost world. "Account that the 
long-suffering of God is salvation." 

From his throne in heaven he executes through th^ Holy 



THE ETERNAL HOME OF THE CHURCH. 465 

Spirit the perfect salvation which he purchased upon the 
cross. But the time is drawing near when he will leave 
that throne of grace for the judgment- seat. He will then 
descend to earth seated upon his throne of glory. The 
world will be left without an advocate, without a Savior, 
or further opportunity of salvation. God himself will come 
down in awful wrath. All the dead will be raised, the judg- 
ment will sit, and the wicked will be sentenced to everlasting 
punishment, while the righteous will be caught up to meet 
the Lord and be ever with him. 

All Scriptures harmonize in teaching that the dead will 
be resurrected, judged, and rewarded at the instant of 
Christ's coming. The silence in heaven for the space of 
half an hour is when Christ, accompanied by all the heavenly 
host, descends to judgment. The inference is, that it will 
be one-half hour from the time he descends till he returns 
with the blood-washed millions. My heart awaits his coming 
with bright anticipations. Amen. Even so come, Lord 
Jesus. 



THe Eternal Home of tl\e CHtirch. 



The church of God is from above. It is the holy Jerusa- 
lem which ' ' came down from God out of heaven. ' ' Ages be- 
fore it appeared upon earth, it was prepared in the plan of 
God, and hid in his infinite wisdom and knowledge. It cast 
its shadow upon earth in the form of the Jewish sanctuary. 
As there must be a substance to produce a shadow, tlie 
church already existed. But when the fulness of time came, 
it came down to earth. Its builder, head, door, foundation, 
and governor came from heaven. Its law, the truth, ''came 



30 



466 THE CLEANSING OF THE SANCTUAEY. 

by Jesus Christ. ' ' Its garments of salvation are from God. 
Its members are all born ^'from above.'' It is animated 
with '^the Holy Ghost sent down from heaven." The con- 
versation of all its members ^'is in heaven." Their names 
''are written in heaven." Their affections are "fixed on 
things above, not on things on the earth." This is the 
heavenly Jerusalem. Being a spiritual, divine, and heav- 
enly church, denominated the kingdom of heaven, its affini- 
ties and attractions are all heavenward. ''Set your affec- 
tions on things above, not on things on the earth. ' ' 

The mind and heart of the Christian is naturally reach- 
ing out into the eternal world. Earth loses its attraction. 
Its jewels and diamonds, its silver and gold, lose their luster 
and brilliancy, as the Christian, with an eye of faith sees 
his riches in heaven. He beholds the sparkling diamonds, 
the unsearchable riches of Christ that await him over there. 
As he presses forward toward the joy set before him, earth's 
attractions fade away. None but the earthly minded desire 
to remain here. None but those who are void of spir- 
itual life, desire to make this their eternal home. Man 
is born for a higher destiny than that of earth. There is a 
realm where the rainbow never fades; where the stars will 
be spread out before us like islands that slumber upon the 
ocean; and where the beautiful beings which here pass be- 
fore us like visions, will stay in our presence forever. 

The patriarchs and saints of old "confessed that they 
were strangers and pilgrims on the earth. ' ' Heb. 11 : 13. 
They understood that this was not their final destiny, their 
final abode. David, who reigned over Israel, who inherited 
the promised land, says, "I am a stranger with thee, and a 
sojourner, as all my fathers were. ' ' Psa. 39 : 12. A stranger 
in the earth, in the land which they received for an inher- 
itance; only pilgrims sojourning here for a time. Paul 



THE ETEKKAL HOME OF THE CHURCH. 467 

says they were seeking a country, ''a better country, that 
is, a heavenly. ' ' Hcb. 11 : 14, 16. 

This was not only trne of the Old Testament saints, 
but Peter denominates the New Testament church ^'as 
strangers and pilgrims," who are ''sojourning here." 1 
Pet. 2:11; 1:17. ''For here have we no continuing city, 
but we seek one to come. ' ' Heb. 13 : 14. " For he hath pre- 
pared for them a city. ' ' Heb. 11 : 16. All these scriptures 
point us away from this earth to "another country"— yes, 
to a "better country," "an heavenly." We are only so- 
journers here for a time. We are traveling to another clime, 
another sphere of existence, a brighter realm. Our short 
pilgrimage upon earth is compared to a handbreadth, an 
eagle hastening to his prey, a swift post, a dream, a shadow, 
a vapor. Time with gigantic footsteps is bearing us to the 
future. Life is soon cut down, "and we fly away." "Be- 
cause man goeth to his long home." Eocl. 12: 5. "To his 
eternal home."— LXX. 

That "eternal home" is not this earth as the worldly 
minded vainly hope, but is " a house not made with hands, 
eternal in the heavens," 2 Cor. 5: 1. Yes, in heaven, the 
place of God's throne and home of the angels. There is an 
eternal heaven above, which Paul terms the "third heaven." 
2 Cor. 12 : 2-4. 

First, the church is now raised up on the plane of Heav- 
en's purity, and all its members are made to "sit together 
in heavenly places in Christ Jesus. " Then again, the atmos- 
phere which surrounds this earth is frequently in Scripture 
called ' ' the heavens. ' ' These will pass away with this earth. 
But there is a third heaven, a place where God now dwells. 
' ' The Lord he is God in heaven above. ' ' Deut. 4 : 39. " The 
Lord is in his holy temple, the Lord's throne is in heaven." 
Psa. 11 : 4. 



468 THE CLEANSING OF THE SANCTUAKY. 

Heaven is also the home of the angels. ''For in the res- 
urrection they neither marry, nor are given in marriage, 
but are as the angels of God in heaven." Mat. 22: 30. "So 
then after the Lord had spoken nnto them, he was received 
up into heaven, and sat on the right hand of Grod." Mark 
16 : 19. "Who is gone into heaven, and is on the right hand 
of God ; angels and authorities and powers being made sub- 
ject unto him.'^ 1 Pet. 3 : 22. "For Christ is not entered into 
the holy places made with hands, which are the figures of 
the true ; but into heaven itself, now to appear in the pres- 
ence of God for us." Heb. 9: 24. 

All these texts, with many others, clearly teach that there 
is a place called heaven. There can be no appeal from this 
fact. When Stephen was dying, it is said that he "looked 
up steadfastly into heaven^ and saw the glory of God, and 
Jesus standing on the right hand of God, and said. Behold, 
I see the heavens opened, and the Son of man standing on 
the right hand of God." Then he cried, "Lord Jesus, re- 
ceive my spirit." Acts 7:55-60. We read that "Elijah 
went up by a whirlwind into heaven/' 2 Kings 2: 11. We 
shall now prove that the same will be the eternal home of 
the church. 

"While we look not at the things which are seen, but at 
the things which are not seen : for the things which are seen 
are temporal; but the things which are not seen are eter- 
nal." 2 Cor. 4: 18. Paul here speaks of things which are 
"temporal" (prosharos) , for a season or time only; and 
then he speaks of things "eternal" (aionios), without end, 
as the eternal Spirit. Heb. 9 : 14. Those things we see with 
our natural eyes are only temporal. They are things which 
have a short duration, and must have an end. "The things 
which are seen are temporal"— temporary, for a time only. 
That includes this earth and all that pertains to it. All 
nature teaches this fact. 



THE ETEKNAL HOME OP THE CHURCH. 469 

The green grass covers this earth with a beautiful and 
verdant carpet, but the time comes when it withereth and 
the lovely flowers fade away. The leaves which come forth 
and cheer our hearts in springtime turn to a golden hue 
when the autumn winds blow, and fall to mother earth, and 
decay away. The sturdy oak, in whose branches the fowls 
of the air lodge, soon decays and is no more. The lofty pyr- 
amids, and the monuments, in time crumble to dust. 

The same lesson is taught in the animal kingdom. Our 
mortal bodies return to dust, to mother earth. All nature, 
and everything around us teaches us ^'the end of all things'' 
pertaining to earth. The earth itself is one of the things 
which we see, and Paul positively declares that all we see 
is temporal, must have an end. This earth will pass away. 
Both the Old and New Testaments teach this fact. 

''Of old thou hast laid the foundation of the earth: and 
the heavens are the work of thy hands. They shall perish, 
but thou shalt endure." Psa. 102:25, 26. ''Lift up your 
eyes to the heavens, and look upon the earth beneath: for 
the heavens shall vanish away like smoke, and the earth 
shall wax old like a garment. ' ' Isa. 51 : 6. " The earth is 
utterly broken down, the earth is clean dissolved, the earth 
is moved exceedingly. The earth shall reel to and fro like 
a drunkard, and shall be removed like a cottage ; ... it shall 
fall, and not rise again." Isa. 24: 19, 20. In these texts is 
foretold the "end of this world." This planet called the 
earth shall "wax old" and "shall perish." It shall be 
"clean dissolved," "and shall be removed like a cottage;" 
"it shall fall and not rise again." So positively teaches 
the Word of God. 

When we come over into the New Testament we have this 
same fact taught, if anything, more clearly than in the Old. 
Jesus said, "Till heaven and earth pass." Mat. 5: 18. In 



4(0 THE CLZAXSIXG OF THE SA^sCIUAEY. 

the very commencement of his ministry, Jesns Christ teach- 
es the instability- of all visible things. The heavens which 
you see. and which are so glorious, and the earth which you 
inhabit shaU pasd an ay; "for the things which are seen are 
temporal.'' From the lips of Jesus we hear the solemn 
words, "Heaven and earth shall pass away." ]\Iat. 24:35. 
"The end of all things is at hand." 1 Pet. 4:7. 

From the beginning God has meted out this world's career. 
One long age has succeeded another, until we now have 
reached the ' * last days ' " of its history. A small step before 
us is the end of "all things" pertaining to earth. 

But when will all this take place- Ans. — "And I saw a 
great white throne, and him that sat on it, from whose face 
the earth and the heaven fled away; and there was found no 
place for them. And I saw the dead, small and gi^eat, stand 
before God: and the books were opened: and another book 
was opened, which is the book of Kfe: and the dead were 
judged out of those things which were written in the books, 
according to their works. And the sea gave up the dead 
which were in it : and death and hell dehvered up the dead 
which were in them: and they were judged every man ac- 
cording to their works. And death and hell were cast into 
the lake of fire. This is the second death. And whosoever 
was not found written in the book of life was cast into the 
lakeoffii-e." Eev. 20: 11-15. 

This is very clear. The coming of Christ upon the gi'eat 
white throne (the throne of his glory. Mat. 21 : 31), the com- 
ing forth of all the dead from land and sea, the same being 
judged, and the wicked cast into the lake of fire, will be the 
time when this earth will pass away and ''no place be found 
for it. ' ■ Let all our readers prepare for such a catastrophe ; 
for as truly as God has spoken, it will come. The "heav- 
ens" in these texts refer to aerial heavens. TTe will next 
consider the manner of its passing away. 



THE ETERNAL HOME OF THE CHURCH. 471 

"But the heavens and the earth, which are now, by the 
same word are kept in store, reserved unto fire against the 
day of judgment and perdition of ungodly men. But, be- 
loved, be not ignorant of this one thing, that one day is with 
the Lord as a thousand years, and a thousand years as one 
day. The Lord is not slack concerning his promise, as some 
men count slackness; but is long-sutfering to usward, not 
willing that any should perish, but that all should come to 
repentance. But the day of the Lord will come as a thief 
in the night ; in the which the heavens shall pass away with 
a great noise, and the elements shall melt with fervent heat, 
the earth also and the works that are therein shall be burned 
up. Seeing then that all these things shall be dissolved, what 
manner of persons ought ye to be in all holy conversation 
and godliness, looking for and hasting unto the coming of 
the day of God, wherein the heavens being on fire shall be 
dissolved, and the elements shall melt with fervent heatV 
2 Pet. 3:7-12. 

How clear this testimony ! Not only will the works in this 
earth be consumed, but the earth itself "shall be burned 
up," "dissolved," and "melted with fervent heat." That 
day of fire which shall consume this earth, "the day of 
judgment and perdition of ungodly men," will be the day 
of the Lord's second advent, ver. 4, 10. 

"Instead of conveying an idea that this last destruction 
will only be similar to that of the flood, a contrast is drawn 
between the two. The first was only by water; the next 
shall be by fire, and surely God knew that we understood 
the difference between the action of these two elements. 
Floods of water may carry away buildings, and wreck them, 
and wash the earth over cities, etc. ; but they have no power 
to take out of existence a single stone or piece of timber. 
Whereas fire actually consumes, and changes things from 



472 THE CUEA^s'SI^'G OF IHZ SA^'CirAET. 

a visible existence into a small bit of ashes and vapor, and 
reduces even eartb and stone back to a melted mass of chaos, 
as it was before the days of creation began: and vre are 
plainly told that this very destmction will come to pass. 
Again, observe the contrasted extent of the two destructions. 
• The world that then was. being overflowed with water per- 
ished. ' But the next time both the heavens and the earth 
shall be dissolved. So we see clearly that the 'end of all 
things' does not mean a renovation of tiiis earrh: but an 
utter consnming. and meltiug of the same into the same 
chaotic state in which its matter existed l>eiore the six days 
of creation. 

'* Again, right in the seventh verse we have a positive 
overthrow of the whole millennial theory. T-iey tell us 
that this destmction by fire will only renovate the earth, 
and then there will be a millennial reign of one thousand 
years, after which will come the resniTection and judg- 
ment of the wicked. But the fire which they locate before 
the thousand years, the TTord identifies with tiie 'judgment 
and perdition of the ungodly,' an event which they say will 
take place after the thousand years. Do you see the point! 
The very thing which they think will prepare the earth for 
their fancied millennium. Ciod associates with that which 
they say will come aft^r the millennium. So they are mis- 
taken, or the Word of God is wrong. But the Word of the 
Lord is right, and every contrary doctrine is false. Behold 
the harmony of divine truth! 

• • The Scriptures very clearly teach that Christ will come 
in the end of the world, in the last day of this last age of 
time. They also inform us that the same will be the day of 
judgment. And here Peter tells us plainly that on that 
very day of his coming and the judgment, the heavens and 
the eailh will be consumed, melted and destroved. So it will 



THE ETERNAL HOME OF THE CHURCH. 473 

indeed be tlie end of tlie world, the close of all time allotted 
to this earth. On the eighth verse theological specnlators 
have taken the authority to say that the earth will stand in 
its present condition just six thousand years, and the seventh 
thousand will be a millennial rest. But no such thought is 
found in the text or context. 'One day is with the Lord 
as a thousand years, and a thousand years as one day. ' The 
expression is used simply to assure us that the promises of 
God do not become doubtful because of long delay; that 
the word of God that is deferred two thousand years is 
just as sure as that which is fulfilled in the same week or 
month it was spoken. 

''Just so the apostle Peter applies his words in the next 
verse, saying, ' The Lord is not slack concerning his prom- 
ises, as some men count slackness.' How do men count 
slackness ? When men make promises, leaving the time in- 
definite, it is natural for us to lose confidence in proportion 
to the delay. Men actually count others slack in their word 
if long deferred. But God is not slack in his promises, as 
men count their fellow men slack; nay, in this respect, a 
thousand years is with the Lord as one day. In other words, 
his promise is just as sure to come to pass though deferred 
ten thousand years, as if it were fulfilled in ten days. For 
two reasons this is so : he says, 'I am the Lord, I change not, ' 
and ' his covenant will he remember. ' He never changes his 
mind, nor forgets the words he has spoken. In this chapter 
the coming of Christ, the day of judgment, and the utter 
destruction of the earth and its works are all pointed for- 
ward to as the events of one great and last 'day of God, 
wherein the heavens [the atmosphere] being on fire shall be 
dissolved, and the elements [that compose the earth] shall 
melt with fervent heat.' ver. 12. 
' ' Now let us see if any offers of salvation to our race will 



474 The cleansing of the sanctuary. 

extend beyond that awful day. Owing to the long pending 
of Christ's second advent, it was foreseen that ^ there shall 
come in the last days scotfers, walking after their own 
lusts, and saying, Where is the promise of his comingT 
Wherefore the Lord, by this inspired writer, explains the 
reason of his delay. ' The Lord is not slack concerning his 
promise, as some men connt slackness ; but is long-sutf ering 
to usward, not willing that any should perish, but that all 
should come to repentance.' ver. 9. ^And account that the 
long-suffering of our Lord is salvation.' ver. 15. Surely 
this is all very plain. The long pending of Christ's second 
advent, we are told, is not because of any slackness on the 
part of the Lord to fulfil his promise, but because he is not 
willing that poor sinners should be cut off from all hope, and 
eternally perish. We are, therefore, taught to count that 
the long-suffering, the prolonged delay of the Lord and the 
day of judgment, 4s salvation'— that men may have ex- 
tended time for repentance, and salvation. 

'^So let all men take warning that ^salvation' is now, and 
only now ; is all on this side the coming of the Lord. Where- 
as his second coming will be the ^ day of judgment and per- 
dition of ungodly men, ' the point at which all salvation work 
will be forever cut off. Is it not one of the most astonishing 
things that devils ever invented on earth that men— such 
for instance as C. T. Russell, the age-to-come heretic— can 
be so subverted as to teach that now is not the time of sal- 
vation, but that glorious work is 'deferred until after 
Christ's second advent, in the millennial age?' How dare 
men teach such shocking falsehoods in the face of God's 
Word? Truth declares that now is the day of salvation, 
and that the present day of grace is drawn out by the mercy 
of God, to enable more lost sinners to be saved; and that 
when Christ comes salvation will forever cease, the judg- 



THE EfEKiTAL HOME OE THE (3HUKCH. 475 

ment and perdition of all the wicked take place, and this 
earth perish. 'But the day of the Lord will come as a 
thief in the night ; in the which the heavens shall pass away 
with a great noise, and the elements shall melt with fervent 
heat, the earth also and the works that are therein shall be 
burned up. ' ver. 10. This is so plain that comment is scarce- 
ly needed. 

' ' Christ told his church that he would come at a time when 
not looked for. Peter ^s words here convey the same idea. 
And in that day of the Lord^s coming 'the heavens [the 
aerial heavens] will pass away with a great noise, and the 
elements shall melt; the earth and the works therein 
shall be burned up.' The atmosphere, earth, and all in 
it, even all the elements that compose this globe shall be 
melted and burned up. In verse 11 it is again repeated that 
'all these things shall be dissolved,' and we are solemnly 
charged in view of this coming crisis to live 'in all holy 
conversation and godliness, looking for and hasting unto 
the coming of the day of Grod, wherein the heavens being 
on fire shall be dissolved, and the elements [of this earth] 
shall melt with fervent heat.' These scriptures, it would 
seem, can not be misconstrued. They emphatically teach 
us that the earth and all pertaining to it, at the coming of 
Christ and the day of judgment, will be reduced back to a 
melted and chaotic state, without form and void, as its 
matter existed before the six days of creation. 'Wherefore, 
beloved, seeing that ye look for such things, be diligent that 
ye may be found of him in peace, without spot and blame- 
less.' 

"Oh, that vain speculators upon the solemn subjects of 
prophecy, and all their deceived readers, would stop and 
consider the loud warnings from the Almighty everywhere 
associated with the second advent of Christ! Instead of 



476 THE CLEANSING OF THE SANCTUARY. 

ushering in an age of restitution of souls from sin, and 
millennial glory, it will consign to eternal despair all who 
will not be found in peace, 'without spot and blameless.' 
Reader, is that your happy condition just now? If not, rest 
not until the blood of Christ is applied, which 'cleanseth 
from all sin. ' All these scriptures teach that we are living 
in the last disptnsation of time; that 'now is the day of sal 
vation,' that at the second advent of Christ he will not set 
up a kingdom, but will deliver up the kingdom to the Father, 
and close his personal reign (1 Cor. 10: 23, 24) ; that at his 
coming all the dead will be raised, all men judged, the right- 
eous crowned in heaven and the wicked sentenced to 'ever- 
lasting punishment,' this earth, and all the works that are 
in it burned up, and pass away, and time and probation end. 
"Christ's second advent is urged upon the church in the 
present age as a strong inducement to watch and pray, to 
live holy, and be ready for the same, with the solemn warn- 
ing that our eternal destiny, of either reward or punish- 
ment, will depend upon the condition we shall be found in 
at that instant. Therefore the coming described is not one 
that will be pending in a future age, but the crisis that 
shall close the present age. Otherwise it would not have 
been charged upon this age to keep it in view. He that is 
unjust, filthy, or righteous and holy, let him be so still, is 
directly connected with, 'Behold, I come quickly, and my 
reward is with me to give to every man [both saint and sin- 
ner] according as his work shall be. ' The coincidence of the 
coming of Christ and the general judgment is utterly fatal 
to the millennial theory. And now we have proved that at 
the time of his revelation from heaven with power and great 
glory, the earth will be burned up, and pass away, leaving no 
possible place for the millennial dream to be enacted. Are 
you ready for that great day? If not, 'to-day, if ye will 



THE ETERNAL HOME OF THE CHUECH. 477 

hear his voice, harden not your hearts.' 'Behold, now is 
the day of salvation, ' ' and after this the judgment. ' Amen. ' ' 

Since man will have an eternal existence, and as we see, 
this earth shall pass away and be no more, it can not be his 
eternal home. ' ' The things which are not seen are eternal.'' 
Our eternal home is something we can not now see. ^Hiere 
then is it located? The Word plainly answers: "For we 
know that if our earthly house of this tabernacle were dis- 
solved, we have a building of Grod, an house not made with 
hands, eternal in the heavens." 2 Cor. 5: 1. 

When time has run its course, when the sun and moon 
no longer shine, when all things pertaining to earth, and 
the earth itself is no more, and is forgotten in the dim past, 
when our earthly, mortal house shall be dissolved, and we 
are clothed with an immortal and glorified body, we shall 
dwell in a building of God, a house not made with hands 
"eternal in the heavens." 

my soul, press forward ! Pleasures f orevermore await 
thee, an eternal weight of glory. world to come, in ex- 
change for the present ! eternity, for a moment ! A bless- 
ed eternal communion in the holy, blessed eternal life of 
God, in exchange for the sacrifices and sutferings of a few 
short years of earth. For the joy set before me I willingly 
endure hardness as a good soldier for Christ Jesus. Yes, 
gladly will I forsake home and loved ones to preach thy 
gospel, and in exchange receive a home eternal in the heav- 
ens. 

Since this earth will have an end, what a consoling thought 
to know in yourselves that ye have in heaven a better and 
an enduring substance. Heb. 10 : H-L "Wherefore the rather, 
brethren, give diligence to make your calling and election 
sure: for if ye do these things, ye shall never fall: for so 
an entrance shall be ministered unto you abundantly into 



478 THE CLEANSING OF THE SANCTUAEY. 

the everlasting kingdom of our Lord and Savior Jesus 
Christ." 2 Pet. 1:10, 11. 

We here enter the kingdom of grace, which prepares us 
for an abundant entrance into the future everlasting king- 
dom of glory. This is not a literal something upon earth 
as many blind zealots imagine, but it is ' ' an inheritance in- 
corruptible, and undefiled, and that fadeth not away, re- 
served in heaven for you, who are kept by the power of 
God." 1 Pet. 1:4, 5. ''And the Lord shall deliver me from 
every evil work, and will preserve me unto his heavenly 
kingdom: to whom be glory forever and ever. Amen." 
2 Tim. 4 : 18. 

Oh, blessed hope, "which hope we have as an anchor 
of the soul, both sure and steadfast." My soul rests upon 
the promises of his Word, awaiting ' ' the hope which is laid 
up for you in heaven/' Col. 1: 5. 

"But lay up for yourselves treasures in heaven, where 
neither moth nor rust doth corrupt, and where thieves do not 
break through nor steal. ' ' Mat. 6 : 20. " Sell that ye have, 
and give alms; provide yourselves bags which wax not 
old, a treasure in the heavens that faileth not, where no 
thief approacheth, neither moth corrupteth. ' ' Luke 12 : 33. 
"Jesus said unto him, If thou wilt be perfect, go and sell 
that thou hast, and give to the poor, and thou shalt have 
treasure in heaven : and come and follow me. ' ' Mat. 19 : 21. 

If this earth were our eternal portion, then our treasure 
should be laid up here. But since it is tempora], we are com- 
manded to lay up our treasures in heaven. Though we may 
be poor in this world's goods, yet if we serve God we "shall 
have treasure in heaven. ' ' Instead of getting our reward in 
this earth as som^e teach, Jesus said we shall be rewarded 
in heaven. "Kejoice, and be exceeding glad: for great is 
your reward in heaven : for so persecuted they the prophets 



THE ETEENAL HOME OF THE CHUKCH. 479 

which were before yon." Mat. 5: 12. '^Rejoice ye in that 
day, and leap for joy: for, behold, your reward is great in 
heaven: for in the like manner did their fathers nnto the 
prophets. ' ' Luke 6 : 23. 

Surely these multiplied texts are sufficient to establish 
the fact that heaven will be the future and eternal home 
of the church. Jesus, speaking of that future state, said, 
''In my Father's house are many mansions: if it were not 
so, I would have told you. I go to prepare a place for 
you. And if I go and prepare a place for you, I will come 
again, and receive you unto myself ; that where I am, there 
ye may be also. ' ' John 14 : 2, 3. In the Scriptures we have 
' ' Christ 's house ' ' and ' ' the Father 's house. ' ' Christ 's king- 
dom of grace here, and the Father's kingdom of glory 
above. The one applies to the earth, the other to heaven. 
In the above Christ speaks of our future hope. By the 
''Father's house" he means heaven, for that is the Father's 
dwelling place. Christ's house is the church here upon 
earth. By entering the latter we have access to the former. 
By "mansions" he desired them to know that heaven, the 
Father 's domain, was large and spacious. He did not wish, 
as sectarians believe, to convey the idea that everybody 
would have a separate house up there; but he resorted to 
language that they could understand. He spoke from the 
standpoint of a literal building so they could comprehend 
his meaning. Since the Father's house is so spacious, con- 
tains many mansions, "I go to prepare a place for you." 
Christ went into heaven. Luke 24 : 51. So in heaven he is 
preparing our eternal home. 

It may be objected that it has been prepared from the 
foundation of the world. Mat. 25 : 34. Yes, the kingdom 
of heaven, or heaven itself, was prepared from the founda- 
tion of the world ; but in that kingdom, Christ went to pre- 



480 THE CLEANSING OF THE SANCTUARY. 

pare a place for us. Again, Christ was a Lamb ' ' slain from 
the foundation of the world. ' ' Yet in reality it was fulfilled 
when he came. So with the place prepared for us. Christ 
in reality went to prepare it for us ; and the promise is that 
he will come again, not to remain here upon earth with 
us, but to receive us to himself, that where he is there we 
may be also. That is, he will come back and take his 
church home to glory, to the world he went to prepare. 

Wlien will all this be fulfilled'? ' ' For the Lord himself shall 
descend from heaven with a shout, with the voice of the 
archangel, and with the trump of God: and the dead in 
Christ shall rise first: then we which are alive and remain 
shall be caught up together with them in the clouds, to 
meet the Lord in the air: and so shall we ever be with the 
Lord." 1 Thes. 4:16, 17. 

Oh, the beauty of heavenly truth ! The church came out 
of heaven, and at last will all be caught up to heaven, and 
be ever with the Lord. But did not Jesus teach that the 
meek ' ' shall inherit the earth ' ' 1 Mat. 5 : 5. The Psalmist 
adds: "But the meek shall inherit the earth." Psa. 37: 11. 
How harmonize these scriptures ! Peter fully explains them. 
He first shows that in the day of judgment this terrestrial 
globe, this earth, will pass away by being burned up. He 
foretells its utter destruction: '^But the day of the Lord 
will come as a thief in the night; in the which the heavens 
shall pass away with a great noise, and the elements shall 
melt with fervent heat, the earth also and the works that are 
therein shall be burned up. ' ' 2 Pet. 3 : 10. 

What then about the promise of Jesus, that the meek shall 
inherit the earth! The apostle answers, ''We, according 
to his promise, look for new heavens and a neiv earth.'' 
ver. 13. Ah, how clear! We, according to his promise 
look for new heavens and a new earth, after the heavens 



THE ETERNAL HOME OF THE CHURCH. 481 

and earth which compose this globe are "burned up" and 
' ' pass away. ' ' 2 Pet. 3 : 7-13. Peter is speaking of that 
land of light and bliss Jesus went to prepare. 

Also, the Revelator, after describing the judgment scene, 
when this earth and heavens fled away, "and there was 
found no place for them" (Rev. 20: 11-15), says: "I saw a 
new heaven and a new earth: for the first heaven and the 
first earth were passed away; and there was no more sea." 
Rev. 21 : 1. Mark you ! He saw the new heaven and the 
new earth after "the first heaven and the first earth were 
passed away." 

When did they pass away? Ans.— "And I saw a great 
white throne, and him that sat on it, from whose face the 
earth and the heaven fled away; and there was found no 
place for them. And I saw the dead, small and great, stand 
before God ; and the books were opened : and another book 
was opened, which is the book of life: and the dead were 
judged out of those things which were written in the books, 
according to their works. ' ' Rev. 20 : 11, 12. 

How did they pass away! Ans.— " But the day of the Lord 
will come as a thief in the night; in the which the heavens 
shall pass away with a great noise, and the elements shall 
melt with fervent heat, the earth also and the works that 
are therein shall be burned up." 2 Pet. '3: 10. 

So then after this earth has passed away we look for 
new heavens and a new earth, ver. 13. The new earth is 
the "heavenly country," the "better country." Heb. 11: 16. 
The new heaven is the ' ' heavenly city, ' ' the one ' ' to come. ' ' 
Heb. 11:16; 13:14. "Blessed are they that do his com- 
mandments, that they may have right to the tree of life, 
and may enter in through the gates into the city." Rev. 
22 : 14. 



482 THE CLEANSIITG OF THE SANCTUAKY. 

''Thtre is a land where everlasting suns shed everlasting brightness; 

Where the ioul drinks from the living streams which roll by God's high throne. 

Myriads of glorious ones bring their accepted oflerings. 

Oh, how blest to look from this dark prison to that shrine, 

To inkale one breath of paradise divine, 

And enter into the eternal home of rest, which awaits the sons of God." 

The apostle Paul informs us that if '4n this life only 
we have hope in Christ, we are of all men most miserable.'' 
1 Cor. 15 : 19. This language implies that our present en- 
joyment is based on our future prospects and hope. This 
was true in the life of Christ; "who for the joy that was 
set before him endured the cross, despising the shame." 
Amidst the trials, temptations, difficulties, disappointments, 
and adversities of life, the bright prospects the Christian has 
in the future, is what encourages him to cleave unto the 
Lord with a purpose of heart. It enables him to outride 
the raging storms, and surmount life's billows. When the 
heavens gather blackness, and the tempests sweep the sky, 
his hope is anchored in that within the vail. It puts new 
courage in him, so he is enabled to run and not be weary, 
to walk and never faint. 

Paul, though called to pass through many hardsnips, tes- 
tified: ''I press forward toward the mark." ''By faith 
Moses, when he was come to years, refused to be called 
the son of Pharaoh's daughter; choosing rather to suffer 
affliction with the people of God, than to enjoy the pleasures 
of sin for a season; esteeming the reproach of Christ 
greater riches than the treasures in Egypt: for he had re- 
spect unto the recompense of the reward." Heb. 11: 24-26. 
The reward at the end was kept in view. 

As to the glories of heaven, we can have but a foretaste. 
The apostle informs us that to ''dwell with Christ" is ''far 
better'' than to abide in the flesh. Therefore he adds, "To 
die is gain. ' ' The inspired testimony is that in his presence 



THE ETEENAL HOME OF THE CHUECH. 483 

^' there is fulness of joy; and at his right hand, pleasures 
f orevermore. ' ' 

*' There the wicked cease from troubling; and there the 
weary be at rest. There the prisoners rest together; they 
hear not the voice of the oppressor. The small and great 
are there ; and the servant is free from his master. ' ' Job 3 : 
17-19. ^ ' And they that be wise shall shine as the brightness 
of the firmament ; and they that turn many to righteousness 
as the stars forever and ever. ' ' Dan. 12 : 3. 

These scriptures give us a faint idea of the glory that 
shall follow. When all the ungodly, and all sin and evil 
is forever banished out of his domain— kingdom— ^' Then 
shall the righteous shine forth as the sun in the kingdom of 
their Father." 

"And the kingdom and dominion, and the greatness of 
the kingdom under the whole heaven, shall be given to the 
people of the saints of the Most High, whose kingdom is an 
everlasting kingdom, and all dominions shall serve and 
obey him. ' ' Dan. 7 : 27. This simply means that after the 
ungodly are cast into outer darkness the whole universe of 
God shall be given to the saints. God's whole dominion shall 
be at their disposal. "And of the increase of his govern- 
ment and peace there shall be no end,'' but they "shall 
reign forever and ever." With immortal and glorified 
bodies they shall roam through Elysian fields of glory 
with Abraham, Isaac, and Jacob, and all the saints of 
ages. 

"And one of the elders answered, saying unto me, What 
are these which are arrayed in white robes? and whence 
came they? And I said unto him, Sir, thou knowest. And 
he said to me, These are they which came out of great tribu- 
lation, and have washed their robes, and made them wliite 
in the blood of the Lamb, Therefore are they before the 



484 THE CLEANSING OF THE SANOTUAKY. 

throne of God, and serve him day and night in his temple : 
and he that sitteth on the throne shall dwell among them. 
They shall hunger no more, neither thirst any more; neither 
shall the sun light on them, nor any heat. For the Lamb 
which is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of waters: and God 
shall wipe away all tears from their eyes/' Eev. 7: 13-17. 



THe Final and Eternal Doom of tl\e Beast* 



In the previous chapter we have seen that the church of 
God, which came out of heaven, will in the last day be 
caught up, and enter heaven, the future and eternal home of 
the redeemed. But what of the beast— the apostate church? 
What, we ask, will be the eternal doom of all false worship- 
ers, and wicked men who close this probationary state in 
rebellion against God's throne? We will let the Bible an- 
swer. 

^'The beast that thou sawest was, and is not; and shall 
ascend out of the bottomless pit, and go into perdition." 
Rev. 17: 8. ''I beheld even till the beast was slain, and his 
body destroyed, and given to the burning flame. ' ' Dan. 7 : 11. 
"And the beast was taken, and with him the false prophet 
that wrought miracles before him, with which he deceived 
them that had received the mark of the beast, and them that 
worshiped his image. These both were cast alive into a 
lake of fire burning with brimstone. ' ' Rev. 19 : 20. "And the 
devil that deceived them was cast into the lake of fire and 
brimstone, where the beast and the false prophet are, and 
shall be tormented day and night forever and ever." Rev, 



THE FIKAL AND ETEBKAL DOOM OE THE BEAST. 485 

20 : 10. '^If any man worship the beast and his image, and 
receive his mark in his forehead, or in his hand, the same 
shall drink of the wine of the wrath of God, which is poured 
out without mixture into the cup of his indignation ; and he 
shall be tormented with fire and brimstone. . . . And the 
smoke of their torment ascendeth up forever and ever.*' 
Rev. 14 : 9-11. ' ' And after these things I heard a great 
voice of much people in heaven, saying, Alleluia ; salvation, 
and glory, and honor, and power, unto the Lord our God: 
for true and righteous are his judgments : for he hath judged 
the great whore, which did corrupt the earth with her forni- 
cation, and hath avenged the blood of his servants at her 
hand. And again they said. Alleluia. And her smoke rose 
up forever and ever.'^ Rev. 19; 1-3. 

These texts clearly teach the eternal destiny of all beast 
worshipers. The apostate church, with all its worshipers, 
will be cast into ^* perdition/' 'Hhe burning -flame /' ^^the 
lake of fire and brimstone ;'' and in that awful place of 
punishment they will be ^'tormented forever and ever,'' 
So positively teach the six clear texts of Scripture at 
the head of this chapter, and the Word of God can not be 
broken. This includes all who worship the beast— popery— 
and his image— Protestantism. The entire host of apos- 
tates and false worshipers, with all wicked men and devils, 
will in the day of judgment be cast into the lake of fire. 
The doctrine of future punishment is well grounded in the 
holy Scriptures. In the Old Testament frequent reference 
is made to it. In the New Testament Christ himself boldly 
taught it, and warned men to "flee the wrath to come.'' 
Sprinkled throughout the epistles are solemn and awful 
warnings to mankind of the doom of the ungodly. The same 
truth we find in Revelation, the book of symbols. I am 
aware, that in this fast age of deception, the doctrine of 



486 THE CLEA^'SI^'G OF THE SA^'CTCAEY. 

hell-fii'e is quite unpopular, and the people are apt to ciy, 
'•It's an old fable." But beloved reader, the scoffings, jeers, 
and unbelief of the people, will never change the truth. 
Tnith Tvill stand when the earth crumbles to chaos. The 
TTord of God must be fulfilled, and the decrees of Jehovah 
will be executed. ""Who art thou that repliest against 
God-" Modem theories will never change the Bible. 
What saith the Lord? 

"Then said Jesus to those Jews which believed on him, 
If ye continue in my word, then are ye my disciples in- 
deed. ' ■ John S : 31. Jesus himself plainly and emphatically 
declares that all who die in their sins can not go where he 
is. Christ ascended into heaven; and in Stephen's dying 
hour he saw heaven opened, and Jesus standing at the right 
hand of God. So the only true conclusion we can draw 
from Jesus ' own words, is that every man who lives and dies 
in sin will never enter heaven. TVliat then will be their 
destiny? Thus saith the Word: "The wicked shall be 
turned into hell, and all the nations that forget God. ' * Psa. 
9 : 17. 

Modern preachers who cry '' peace _ and safety." paint 
in very nice language the Fatherly love, goodness, and mercy 
of God. They only give you one side of the picture. The 
same Bible which teaches that God is love, also declares 
him to be "a consuming fire." Heb. 12:29. On one side 
we have the love of God. the mercy of God. the goodness of 
God: but when we turn the picture, on the other side we 
have ''tlie urath of God/' ''the vengeance of God/' ''the 
anger of the Lo rd. ' ' 

^'Behold therefore the goodness and severity of God: 
on them which fell, severity: but toward thee, goodness, if 
thou continue in his goodness: otherwise thou also shalt be 
cut off." Eom. 11: 22. "But a certain fearful looking for 



tHE FINAL AND ETERNAL. DOOM OF THE BEAST. 487 

of judgment and fiery indignation, which shall devour the 
adversaries. He that despised Moses' law died without 
mercy under two or three witnesses : of how much sorer 
punishment, suppose ye, shall he be thought worthy, who 
hath trodden under foot tlie Son of God, and hath counted 
the blood of the covenant, wherewith he was sanctified, an 
unholy thing, and hath done despite unto the Spirit of 
grace! For we know him that hath said, Vengeance belong- 
eth unto me, I will recompense, saith the Lord. And again, 
The Lord shall judge his people. It is a fearful thing to 
fall into the hands of the living God. ' ' Heb. 10 : 27-31. 

To those who continue in well-doing, and faithfully 
serve God upon earth, God will pour out of his goodness. At 
his right hand there will be pleasures f orevermore. But the 
positive testimony is that a "sore punishment" awaits the 
guilty wretch who will dare to trample the mercy of God 
beneath his feet, and reject that love which gave his life's 
blood that we might live. Such can expect a ^^ fearful look- 
ing for of judgment and fiery indignation," ^^ vengeance,'' 
a ^ ' sore punishment. ' ' To all such it will be a ' ' fearful thing 
to fall into the hands of the living God. ' ' friend, behold 
the goodness and severity of God. If you will not con- 
tinue in his goodness, you will be cut off, and cut olf eter- 
nally. God's dealings with mankind in past ages prove 
him to be severe as well as merciful. For example, we 
refer to the flood. 

^^And God saw that the wickedness of man was great in 
the earth, and that every imagination of the thoughts of 
his heart was only evil continually. And it repented the 
Lord that he had made man on the earth, and it grieved 
him at his heart. And the Lord said, I will destroy man 
whom I have created from the face of the earth ; both man, 
and beast, and the creeping thing, and the fowls of the 



488 THE CLEANSING OF THE SANOI^UARY. 

air ; for it repenteth me that I have made them. But Noah 
found grace in the eyes of the Lord. ' ' Gen. 6 : 5-8. 

Only Noah and his family found grace in the eyes of the 
Lord in that awful day of wrath. Why ? Because his works 
were found righteous in God's sight. No doubt the people 
of that age argued like men do to-day, viz., God is too good, 
too merciful to ever destroy us. But when Noah entered 
the ark and closed the door, it was then too late to pray. 
Mercy's door was closed, the Spirit of God ceased to 
strive, and the degenerate world was in the hands of the 
living God. The result was, its despairing myriads were 
engulfed in one common grave. It was a fearful thing for 
those antediluvians to fall into the hands of God after 
their day of mercy was over. God had warned them, but 
they would not heed, hence they paid the awful penalty. 
Just so will it be with the world of the ungodly at Christ's 
coming. For, says Jesus : 

''And as it was in the days of Noe, so shall it be also 
in the days of the Son of man. They did eat, they drank, 
they married wives, they were given in marriage, until 
the day that Noe entered into the ark, and the flood came, 
and destroyed them all." Luke 17:26, 27. ''But of that 
day and hour knoweth no man, no, not the angels of heaven, 
but my Father only. But as the days of Noe were, so 
shall also the coming of the Son of man be. For as in the 
days that were before the flood they were eating and drink- 
ing, marrying and giving in marriage, until the day that 
Noe entered into the ark, and knew not until the flood came, 
and took them all away; so shall also the coming of the Son 
of man be." Mat. 24:36-39. 

Again I refer you to God's dealings with the Sodomites: 

"And the Lord said. Because the cry of Sodom and 
Gomorrah is great, and because their sin is very grievous; 



The final and eternal doom of the beast. 489 

I will go down now, and see whether they have done alto- 
gether according to the cry of it, which is come unto me; 
and if not, I will know. ' ' Gen. 18 : 20, 21. ' ' And the men 
said unto Lot, Hast thou here any besides? son-in-law, and 
thy sons, and thy daughters, and whatsoever thou hast in the 
city, bring them out of this place: for we will destroy this 
place, because the cry of them is waxeu great before the 
face of the Lord; and the Lord hath sent us to destroy it. 
And Lot went out, and spake unto his sons-in-law, which 
married his daughters, and said. Up, get you out of this 
place; for the Lord will destroy this city. But he seemed 
as one that mocked unto his sons-in-law. And when the 
morning arose, then the angels hastened Lot, saying. Arise, 
take thy wife, and thy two daughters, which are here ; lest 
thou be consumed in the iniquity of the city. And while 
he lingered, the men laid hold upon his hand, and upon the 
hand of his wife, and upon the hand of his two daughters ; 
the Lord being merciful unto him: and they brought him 
forth, and set him without the city. And it came to pass, 
that when they had brought them forth abroad, that he 
said, Escape for thy life ; look not behind thee, neither stay 
thou in all the plain; escape to the mountain, lest thou be 
consumed. Then the Lord rained upon Sodom and upon 
Gomorrah brimstone and fire from the Lord out of heaven ; 
and he overthrew those cities, and all the plain, and all the 
inhabitants of the cities, and that which grew upon the 
ground. And Abraham gat up early in the morning to 
the place where he stood before the Lord: and he looked 
toward Sodom and Gomorrah, and toward all the land of the 
plain, and beheld, and, lo, the smoke of the country went up 
as the smoke of a furnace. And it came to pass, when God 
destroyed the cities of the plain, that God remembered 
Abraham, and sent Lot out of the midst of the overthrow, 



490 a:HE CLEAifSING OF THE SANCa?UAEir. 

when lie overthrew the cities in the which Lot dwelt. ' ' Gen. 
19:12-17, 24, 25, 27-29. 

Oh, what an awful day of wrath upon that people ! God 
dehvered just Lot, because he was righteous. 2 Pet. 2 : 7, 8. 
When that faithful man warned the people it seemed like 
one who mocked. They never thought a merciful God 
would do such a thing. They, like modern Sodomites, 
scoffed God's servant to scorn. When Lot escaped, they 
were in the hands of the living God. Mercy's day with 
them was forever past. The day of wrath had come. They 
had now fallen into the hands of an angry God, and it was 
a fearful thing to them. "Likewise also as it was in the 
days of Lot; they did eat, they drank, they bought, they 
sold, they planted, they builded; but the same day that 
Lot went out of Sodom it rained fire and brimstone from 
heaven, and destroyed them all. Even thus shall it be 
in the day when the Son of man is revealed." Luke 17: 
28-30. 

reader, take warning. The '^ great day of his wrath" 
is coming. The day when the Son of man is revealed. Just 
like it was in Sodom, it will be in that day. ' ' Then the Lord 
rained upon Sodom and upon Gomorrah brimstone and fire 
from the Lord out of heaven." Gen. 19:24. "When the 
Lord Jesus shall be revealed from heaven with his mighty 
angels, in flaming fire taking vengeance on them that know 
not God, and that obey not the gospel of our Lord Jesus 
Christ: who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory of his 
power." 2 Thes. 1:7-9. 

Thus we see that awful punishment awaits the ungodly at 
the time when the Lord Jesus will be revealed from heaven. 
The apostle Peter in referring back to the flood and the utter 
destruction of Sodom gives us this solemn warning : ' ' For if 



THE FINAL AND ETEEiSTAL DOOM OF THE BEAST. 49l 

God spared not the angels that sinned, bnt cast them down 
to hell, and delivered them into chains of darkness, to be 
reserved unto judgment ; and spared not the old world, but 
saved Noah the eighth person, a preacher of righteousness, 
bringing in the flood upon the world of the ungodly; and 
turning the cities of Sodom and Gomorrah into ashes con- 
demned them with an overthrow, making them an ensample 
unto those that after should live ungodly. The Lord knoweth 
how to deliver the godly out of temptations, and to reserve 
the unjust unto the day of judgment to be punished." 2 Pet. 
2 : 4-6, 9. ' ' But these, as natural brute beasts, made to be 
taken and destroyed, speak evil of the things that they un- 
derstand not; and shall utterly perish in their own corrup- 
tion. ' ' 2 Pet. 2 : 12. Even as Sodom and Gomorrah, and 
the cities about them in like manner, giving themselves over 
to fornication, and going after strange flesh, are set forth 
for an example, suffering the vengeance of eternal fire." 
Jude 7. 

These awful visitations of God's wrath and vengeance up- 
on man, the apostle informs us, are an ''ensample unto 
those that after should live ungodly. ' ' They are ' ' set forth 
for an example. ' ' In the name of Jesus, we affirm that lan- 
guage could not be framed to more clearly teach that an 
awful and final doom awaits the ungodly. And the apos- 
tle points to the judgment day, as the very time when this 
punishment will be inflicted. So whether men believe it or 
not, it will come to pass as sure as God has spoken it. God 
smote the first-bom of Egypt with death. He led the Is- 
raelites through the Red Sea, and then destroyed Pharaoh's 
hosts. He sent plagues among the Israelites and destroyed 
them by the thousands, because of their disobedience. He 
opened the earth, and destroyed Korah, Dathan and Abi- 
ram and their hosts. He sent Nebuchadnezzar to Jerusa- 



492 The CLEAisrsiNG o:^ the sanctuary. 

lem, who destroyed the city and sanctuary, slaughtered the 
Jews, and left Jerusalem a heap of iniins, all because the 
Jews corrupted themselves in idolatry. Finally his own 
chosen people rejected the Messiah, and condemned him to 
be crucified. They cried, "His blood be upon us." For 
this cause came ''days of vengeance," "great distress in 
the land, and wrath upon this people." They fell into the 
hands of the living God. Such a time of trouble never be- 
fore was known, or ever shall be. God wreaked out ven- 
geance until one million one hundred thousand peiished in 
the siege and destruction of Jerusalem. Thus we could take 
you through all God's dealings with man in the past, and 
prove beyond question, the awful severity as well as the 
mercy of God. 

But the day of judgTuent will exceed them all ; for it is the 
day when time has run its course, when universal retri- 
bution shall be awarded, when God himself shall come down 
to take vengeance on them that know him not. Paul gives 
us all a fair warning: "But with many of them God was 
not well pleased: for they were overthrown in the wilder- 
ness. Now these things were our examples, to the intent we 
should not lust after evil things, as they also lusted. Neither 
be ye idolaters, as were some of them ; as it is written. The 
people sat down to eat and drink, and rose up to play. 
Neither let us commit fornication, as some of them commit- 
ted, and fell in one day three and twenty thousand. Neither 
let us tempt Christ, as some of them also tempted, and were 
destroyed of serpents. Neither murmur ye, as some of 
them also murmured, and were destroyed of the destroyer. 
Now all these things happened unto them for ensamples: 
and they are written for our admonition, upon whom the 
ends of the world are come." 1 Cor. 10 : 5-11. 

How solemn this declaration of Heaven's truth. God has 



1 



THE FINAL AND ETERNAL. DOOM OF THE BEAST. 493 

from the beginning meted out this planet's end. One long 
age has succeeded another until to-day we have entered the 
^4ast days'' of this world's career. All the dealings of 
God to men in past ages are written for our learning, a sol- 
emn '^admonition" to us, who live in the end of the ages. 
Upon us has fallen the ''ends of the world." A small step 
before us is " the day of judgment and perdition of ungod- 
ly men." 2 Pet. 3:7. 

Wherefore, beloved, seeing that ye look for such things, 
be diligent that ye may be found of him in peace, without 
spot, and blameless. ' ' 2 Pet. 3 : 14. " But the day of the Lord 
will come as a thief in the night; in the which the heavens 
shall pass away with a great noise, and the elements shall 
melt with fervent heat, the earth also and the works that 
are therein shall be burned up. Seeing then that all these 
things shall be dissolved, what manner of persons ought 
ye to be in all holy conversation and godliness, looking for 
and hasting unto the coming of the day of God, wherein 
the heavens being on fire shall be dissolved, and the elements 
shall melt with fervent heat r ' 2 Pet. 3 : 10-12. ' ' But after 
thy hardness and impenitent heart treasurest up unto thyself 
wrath against the day of wrath and revelation of the right- 
eous judgment of God; who will render to every man ac- 
cording to his deeds." Eom. 2:5, 6. "But when he saw 
many of the Pharisees and Sadducees come to his baptism, 
he said unto them, generation of vipers, who hath warned 
you to flee from the wrath to come ! ' ' Mat. 3:7. " For we 
must all appear before the judgment-seat of Christ; that 
every one may receive the things done in his body, according 
to that he hath done, whether it be good or bad. Knowing 
therefore the terror of the Lord, we persuade men. ' ' 2 Cor. 
5:10, 11. 

That an awful day of wrath is future, these texts clearly 



494 THE CLEANSING OP THE SANCTUABY. 

teach. The same is ushered in upon the ungodly by Christ's 
appearing to judgment. In this age of mercy and salvation, 
the wicked and ungodly are heaping up wrath against the 
day of wrath. Oh, the wrath that will come upon all false 
religionists, deceived zealots, and wicked men in that last 
great day ! * ' Knowing therefore the terror of the Lord, we 
persuade men." 

^ ^ Because I have called, and ye refused ; I have stretched 
out my hand, and no man regarded; but ye have set at 
nought all my counsel, and would none of my reproof: I 
also will laugh at your calamity; I will mock when your 
fear cometh; when your fear cometh as desolation, and your 
destruction cometh as a whirlwind; when distress and an- 
guish cometh upon you. Then shall they call upon me, but 
I will not answer; they shall seek me early, but they shall 
not find me: for that they hated knowledge, and did not 
choose the fear of the Lord : they would none of my coun- 
sel: they despised all my reproof." Prov. 1: 24-30. 

^ ^ Enter ye in at the strait gate : for wide is the gate, and 
broad is the way, that leadeth to destruction, and many there 
be which go in thereat. ' ' Mat. 7 : 13. ' ^ For the time is come 
that judgment must begin at the house of God : and if it first 
begin at us, what shall the end be of them that obey not 
the gospel of God? And if the righteous scarcely be saved, 
where shall the ungodly and the sinner appear!" 1 Pet. 4: 
17, 18. ^^He that believeth on the Son hath everlasting life : 
and he that believeth not the Son shall not see life ; but the 
wrath of God abideth on him. ' ' John 3:36. ' ^ And whoso- 
ever was not found written in the book of life was cast into 
the lake of fire. " Eev. 20 : 15. 

But why multiply texts? One clear scripture is as good 
as a thousand. Truth never crosses itself; it never contra- 
dicts. All these scriptures with many more clearly teach a 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 495 

future and eternal punishment which awaits the ungodly 
beyond the final judgment. We shall now investigate the 
nature, place, and duration of that punishment. 

With respect to the future and eternal destiny of man- 
kind, the Bible teaches but two places. These are termed 
heavens and hell; the former to be the abode of the right- 
eous, the latter of the wicked. The word hell in our lan- 
guage is derived from the Hebrew Sheol, and the Greek 
Hades J Tartaroo, and Gehenna. Hades and its counterpart 
Sheol, with the possible exception of Psa. 9 : 17, always re- 
fer to the state of man between death and the judgment. 
There are three states of human spirits. First, in union 
with an animal body. That is the present state, which ends 
in death. Second, the state in which human spirits are sep- 
arated from their animal bodies. 2 Cor. 5:8; Luke 16 : 19- 
31 ; Luke 23 : 43 ; Acts 7 : 59. This state begins at death 
and ends with the resurrection. This state of human spirits 
is precisely what is called Hades. Hades also properly 
applies, not only to the state of spirits separated from their 
bodies, but to the world of departed spirits as well. Hades 
not only signifies a state, but a place : for in Hades the rich 
man lifted up his eyes, after death. Third, the third state 
of human spirits is in union with their immortal bodies be- 
yond the resurrection. It is the state of man beyond the 
resurrection we are now treating. Hades does not apply be- 
yond that day. When Christ comes, Hades will be de- 
stroyed. Eev. 20 : 11-15. 

Tartaroo—' 'Tar^ar7i5'' in 2 Peter 2: 4 refers exclusively 
to that part of Hades where wicked spirits and fallen de- 
mons are now reserved and kept for punishment beyond the 
judgment. When the word hell is translated from Gehenna 
it always refers to the state of the ungodly beyond the judg- 
ment. Therefore when we use the word hell, we shall coq- 



496 THE CLEAXSIXG OF THE SAXCTUAEY. 

fine ourselves to the state of the wicked beyond the resurrec- 
tion. I shall prove the nature, place, and duration of future 
punishment under several propositions. 

FiEST. The eternal destiny of the iingodhj and sinner Kill 
he in hell, ichicli is termed ''hell-fire/' ''a I alee of fire/' and 
ill that fire they will suffer an everlasting punishment." 

'•The wicked shall be turned into hell, and all the nations 
that forget God." Psa. 9:17. "And I say unto you, my 
friends, Be not afraid of them that kill the body, and after 
that have no more that they can do. But I vrill forewarn 
you whom ye shall fear: fear him, which after he hath 
killed hath power to cast into hell; yea. I say unto you, 
Fear him." Luke 12:4.5. These two texts clearly es- 
tablish the fact that hell will be the destiny of the wicked. 
They also teach that hell is a place. The wicked "shall be 
turned into hell, * ' shall be ' ' cast into hell. ' ' Hell then is not 
simply a condition, a state, but an actual place into which all 
the ungodly will be cast. 

Jesus, knowing the awful doom that awaits the guilty, 
warned us to fear God. A man has but one life to lose, and 
one soul to save ; and it is madness to sacrifice the salvation 
of the soul to the preservation of the life. '^And if thy right 
eye offend thee, pluck it out. and cast it from thee : for it is 
profitable for thee that one of thy members should perish, 
and not that thy whole body should be cast into hell. And 
if thy right hand offend thee, cut it off. and cast it from thee : 
for it is profitable for thee that one of thy members should 
13erish. and not that thy whole body should be cast into hell. " 
Mat. 5 : 29, 30. ' • And fear not them which kill the body, but 
are not able to kill the soul: but rather fear him which is 
able to destroy both soul and body in hell." Mat. 10:28. 
''TToe unto you. scribes and Pharisees, hypocrites I for ye de- 
vour widows' houses, and for a pretense make long prayer: 



THE FINAL AND ETEENAL DOOM OF THE BEAST. 497 

therefore ye shall receive the greater damnation. Ye ser- 
pents, ye generation of vipers, how can ye escape the dam- 
nation of hell!" Mat. 23: 14, 33. This, dear reader, will be 
the nltimate state and condition of the wicked— in hell. Both 
soul and body will suffer there. How weighty should these 
awful words fall upon the hearts of all the unsaved. 

'How shall you escape the damnation of heltf There 
will be no escape. ' ' For yourselves know perfectly that the 
day of the Lord so cometh as a thief in the night. For when 
they shall say peace and safety; then sudden destruction 
cometh upon them, as travail upon a woman with child ; and 
they shall not escape. ' ' 1 Thes. 5 : 2, 3. 

Hell will be a place of fire. ' ' And if thine eye offend thee, 
pluck it out, and cast it from thee: it is better for thee to 
enter into life with one eye, rather than having two eyes to be 
cast into hell-fire. Mat. 18:9. ''And whosoever was not 
found written in the book of life was cast into the lake of 
fire. ' ' Eev. 20 : 15. "And the beast was taken, and with him 
the false prophet that wrought miracles before him, with 
which he deceived them that had received the mark of the 
beast, and them that worshiped his image. These both were 
cast alive into a lake of fire burning with brimstone." Kev. 
19: 20. "But the fearful, and unbelieving, and the abominable, 
and murderers, and whoremongers, and sorcerers, and idol- 
aters, and all liars, shall have their part in the lake which 
burneth with fire and brimstone : which is the second death. ' ' 
Rev. 21 : 8. 

"And shall cast them into a furnace of fire: there shall 
be wailing and gnashing of teeth." Mat. 13: 42. "So shall 
it be at the end of the world : the angels shall come forth, and 
sever the wicked from among the just, and shall cast them 
into the furnace of fire : there shall be wailing and gnashing 
of teeth." Mat. 13: 49, 50. "Wherefore if thy hand or thy 



498 THE CLEANSING OF THE SANCTUAEY. 

foot offend thee, cut them off, and cast them from thee: 
it is better for thee to enter into life halt or maimed, rather 
than having two hands or two feet to be cast into everlasting 
fire.'' Mat. 18:8. 

'^And if thy hand offend thee, cut it off: it is better for 
thee to enter into life maimed, than having two hands to go 
into hell, into the fire that never shall be quenched : where 
their worm dieth not, and the fire is not quenched. And if thy 
foot offend thee, cut it off : it is better for thee to enter halt 
into life, than having two feet to be cast into hell, into the 
fire that never shall be quenched: where their worm dieth 
not, and the fire is not quenched. And if thine eye offend 
thee, pluck it out : it is better for thee to enter into the king- 
dom of God with one eye, than having two eyes to be cast 
into hell-fire : where their worm dieth not, and the fire is not 
quenched. ' ' Mark 9 : 43-48. 

' ' Then the Lord rained upon Sodom and upon Gomorrah 
brimstone and fire from the Lord out of heaven. ' ' Gen. 19 : 
24. ' ' But the same day that Lot went out of Sodom it rained 
fire and brimstone from heaven, and destroyed them all. 
Even thus shall it be in the day when the Son of man is 
revealed. ' ' Luke 17 : 29, 30. ' 'Upon the wicked he shall rain 
snares, fire and brimstone, and an horrible tempest: this 
shall be the portion of their cup." Psa. 11: 6. "And I will 
plead against him with pestilence and with blood ; and I will 
rain upon him, and upon his bands, and upon the many 
people that are with him, an overflowing rain, and great 
hailstones, fire, and brimstone." Ezek. 38:22. ''And they 
went up on the breadth of the earth, and compassed the 
camp of the saints about, and the beloved city : and fire came 
down from God out of heaven, and devoured them." Rev. 
20:9. 

' ' And to you who are troubled rest with us, when the 



THE FINAL AND ETEENAL. DOOM OE THE BEAST. 499 

Lord Jesus shall be revealed from heaven with his mighty 
angels, in flaming fire taking vengeance on them that know 
not God, and that obey not the gospel of our Lord Jesus 
Christ. ' ' 2 Thes. 1 : 7, 8. " Then shall he say also unto them 
on the left hand. Depart from me, ye cursed, into everlasting- 
fire, prepared for the devil and his angels. And these shall 
go away into everlasting punishment : but the righteous into 
life eternal. ' ' Mat. 25 : 41, 46. ' ' And the devil that deceived 
them was cast into the lake of fire and brimstone, where the 
beast and the false prophet are, and shall be tormented day 
and night forever and ever. ' ' Eev. 20 : 10. Surely these six- 
teen texts of Scripture are conclusive on this subject. Six 
of them declare that when Christ will be revealed from 
heaven, he will come in flaming fire, and will rain upon the 
wicked fire and brimstone from heaven. Ten positive texts 
declare that the wicked will then be cast into "hell-fire,'^ 
which is termed '^a furnace of fire," "lake of fire and brim- 
stone, ' ' and this hell-fire will be an ' ' everlasting fire " " that 
never shall be quenched. ' ' In this fire the wicked will ' ' wail 
and gnash their teeth, ' ' and suffer an ' ' everlasting punish- 
ment. " So positively teaches the word of truth which can 
not be broken. Would to God that men would believe the 
Bible and flee ''the wrath to come.'^ The ''devils believe 
and tremble. ' ' 

In plain unmistakable language the awful doom of the 
guilty is here foretold. Whether men believe it or not, some 
day they will awaken to its awful realization. Some day 
they will fully comprehend the eternal loss of their price- 
less souls. If grammar teaches grammar, then the multi- 
plied scriptures I have cited, teach that the wicked will be cast 
into an everlasting hell, and there they shall suffer an ever- 
lasting iiunishment. If they suffer an everlasting punish- 
ment, there will be no end to that punishment. In JNlaik 9 : 



500 THE CLEANSING OF THE SANCTUARY. 

43-48, three times over Jesus Christ declares that the wicked 
shall go in hell, into the fire that never shall be quenched. 
If hell-fire will never be quenched, it will bum forever ; and 
so positively teaches the Bible — ' ' Cast into everlasting fire. ' ' 
Mat. 18 : 8. 

' ' Then shall he say also unto them on the left hand. De- 
part from me, ye cursed, into everlasting fire, prepared for 
the devil and his angels." Mat. 25: 41. What an awful sen- 
tence— "Depart!" This means the punishment of loss or 
privation. Ye can not, ye shall not be united to me— De- 
part! Oh, terrible word! and yet a worse is to come— ''Into 
everlasting fire/' This is the punishment of sense. Ye shall 
not only be separated from me, but ye shall be tormented, 
awfully, everlastingly tormented in that place of separation. 
"There shall be wailing, and gnashing of teeth;" "where 
their worm [guilty conscience] dieth not." Mark you, 
every one has his own worm, "tlieir ivorm.'' Man's con- 
science will live forever, and toiinent the wicked while 
eternity's cycles roll. "These shall go away into everlast- 
ing punishment." Xo appeal, no remedy, to all eternity! 
No end to the punishment of those, whose final impenitence 
manifests in them an eternal will and desire to sin. By 
dying in opposition to God, they cast themselves into a ne- 
cessity^ of continuing an eternal aversion from him. 

I quote the following from Dr. Adam Clark: "But some 
are of the opinion that this punishment shall have an end; 
this is as likely as that the glory of the righteous shall have 
an end : for the same word is used to express the duration of 
the punishment {aionios) as is used to express the dura- 
tion of the state of glory. I have seen the best things that 
have been written in favor of the final redemption of damned 
spirits ; but I never saw an answer to the argument against 
that doctrine, drawn from this verse, but what sound learn- 



THE FIKAI^ AND ETEEKAL DOOM OF THE BEAST. 50l 

ing and criticism should be ashamed to acknowledge. The 
original word is certainly to be taken here in its proper 
grammatical sense— continued being— never ending. Some 
have gone a middle way, and think that the wicked shall be 
annihilated. This, I think, is contrary to the text : if they go 
into punishment, they continue to exist ; for that which ceas- 
es to be, ceases to suffer. ' ' 

To this we say. Amen. It is said that hell ^'was prepared 
for the devil and his angels." When the devil and his 
angels sinned, this awful place of torment was then pre- 
pared for them. 

/ ' It never was designed for human souls : but as the wicked 
are partakers with the devil and his angels in their iniqui- 
ties, in their rebellion against God; so it is right that they 
should be sharers with them in their punishment. We see 
plainly why sinners will be so punished. Not because there 
was no salvation for them, but because they neglected to re- 
ceive good and do good. As they received not the Christ 
who was offered to them, they could not do the work of 
righteousness which was required of them. They are cursed, 
because they refused to be blessed; they are damned, be- 
cause they refused to be saved." 

I shall not argue whether this fire is literal or spiritual. 
It will be fire in either case. Some say that these expres- 
sions are only figures of the sinner's doom. This we can 
not admit without doing violence to the plain testimony of 
Scripture. But were we to admit such a thing, there would 
be no room to ease the guilty conscience. If such expres- 
sions as ^'hell-fire," ''furnace of fire," 'Make of fire and 
brimstone, " " unquenchable fire, " " everlasting fire, " " wail- 
ing and gnashing of teeth, ' ' are only figures of future punish- 
ment, 1 ask in Jesus' name, What must the reality be? All 
must admit that the reality is greater than the figure. The 



502 THE CLEAXSIXG OF THE SAXCTUAEY. 

Jewish sanctiiaiy was a figure of the Xew Testament church. 
How much "greater and more perfect tabernacle" is the 
church than the Jewish figure. So with future punishment. 
If the above expressions are but figures, then, dear reader, 
the reality will be much greater. Oh, '^prepare to meet thy 
God." 

The word everlasting measures the fire of hell and the 
punishment of the wicked therein. I will cite a few texts to 
give you its use in the Old Testament : The everlasting G-od 
(Gen. 21:331, everlasting kingdom (Psa. 145:13), the 
everlasting Father (Isa. 9:6), everlasting joy (Isa. 35: 
10), everlasting salvation (Isa. 45:17). God is ''an ever- 
lasting King" (Jer. 10: 10), God's love is ''an everlasting 
love" (Jer. 31: 3), God will have '' everlasting dominion" 
'Dan. 7:11). '"everlasting righteousness" (Dan. 9:24), 
and the wicked shall suffer ''shame and everlasting con- 
tempt." Dan. 12:2. 

Therefore as long as God himself will exist, and as long 
as God will have dominion, the wicked will suffer shame 
and everlasting contempt. The same word that measures 
the endless existence of God himself, his kingdom, dominion, 
salvation, love, joy, and righteousness, measures the shame 
and contempt of the wicked. In the face of this solemn and 
awful truth, I ask. How dare men teach that it will come 
to an end? Annihilationist-s try to explain away the word 
everlasting by referring to the promise in the Abrahamic 
covenant, where God said he would give to the seed of 
Abraham the land of Canaan for an everlasting possession. 
TTe would refer all such to the fact that ''they that are 
Christ's, are Abraham's seed, and heirs according to the 
promise." The literal land of Canaan possessed by the 
Jews, was only a type of that spiritual Canaan— hohness— 
which we have received for an everlasting possession. So 



I'HE FINAL AND ETERNAL DOOM OE THE BEAST. 503 

everlasting in this text means to all eternity. In three other 
Old Testament texts the word everlasting is applied to 
statutes in Israel. But let me remind yon of the fact, that 
all the literal sacrifices and ceremonies of Moses ' law have 
their spiritual counterpart in the gospel; and these latter 
shall continue forever. 

In this sense again the word everlasting, means to all 
eternity. I will next come to the New Testament use of the 
word everlasting. Everlasting life (Rom. 6:22), everlast- 
ing gospel (Rev. 14:6), everlasting kingdom (2 Pet. 1: 
11), everlasting God (Rom. 16:26), everlasting punish- 
ment. Mat. 25:46— ''And these shall go away into ever- 
lasting punishment: but the righteous into life eternal.^' 
Everlasting fire. Mat. 25: 41— "Then shall he say also unto 
them on the left hand, Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels. ' ' Ever- 
lasting destruction. 2 Thes. 1:9— "Who shall be punished 
with everlasting destruction from the presence of the Lord, 
and from the glory of his power. ' ' 

Mark you ! the same word which measures the life of the 
righteous, which measures the existence of the gospel, which 
measures the duration of God's kingdom, and the endless 
existence of God himself, measures the everlasting punish- 
ment of the wicked in everlasting hell-fire. If the everlast- 
ing God will continue to exist throughout endless ages, then 
the wicked will suffer throughout endless ages. To deny 
this is to make the truth a lie, and every honest soul cries 
out. Nay, let God be true though every man a liar. 

In many places it is said that Christ will come "with 
power and great glory, ' ' the ' ' glory of the Father. ' ' 2 Thes- 
salonians 1 : 9 proves that this awful glory is what will drive 
the wicked in everlasting destruction from his presence to 
the flames of eternal hell. None can enjoy the fellowship 



504 THE CLEANSING OF THE SANCTUARY. 

and companionship of the Creator but those who in life live 
upon the plane of his nature, and possess his holiness. How, 
then, can any soul with the smallest spot of sin hope to 
stand before God in the awful day of his coming and judg- 
ment? Oh, how many plain and solemn warnings God has 
given to all men of that day when all must either stand or 
fall in the presence of his majesty and glory. 

Second. The place and state of future punishment is 
termed "outer darkness/' and in that darkness the ivicked 
ivill IV ail and gnash their teeth forever, 

^^And I say unto you. That many shall come from the 
east and west, and shall sit down with Abraham, and Isaac, 
and Jacob, in the kingdom of heaven. But the children of 
the kingdom shall be cast out into outer darkness: there 
shall be weeping and gnashing of teeth. ' ' Mat. 8 : 11, 12. 

"And cast ye the unprofitable servant into outer dark- 
ness: there shall be weeping and gnashing of teeth." Mat. 
25 : 30. " Then said the king to the servants. Bind him hand 
and foot, and take him away, and cast him into outer dark- 
ness ; there shall be weeping and gnashing of teeth. ' ' Mat. 
22: 13. "And shall cut him asunder, and appoint him his 
portion with the hypocrites: there shall be weepiiig and 
gnashing of teeth. ' ' Mat. 24 : 51. 

"Another parable put he forth unto them, saying, The 
kingdom of heaven is likened unto a man which sowed good 
seed in his field: but while men slept, his enemy came and 
sowed tares among the wheat, and went his way. But when 
the blade was sprung up, and brought forth fruit, then ap- 
peared the tares also. So the ser\^ants of the householder 
came and said unto him, Sir, didst not thou sow good seed in 
thy field? from whence then hath it tares'? He said unto 
them. An enemy hath done this. The servants said unto 
him, Wilt thou then that we go and gather them up ? " Mat. 
13:24-28. 



THE FINAL AND ETEENAL DOOM OF THE BEAST. 505 

How solemn and awful these truths. Now is the day of 
salvation, the accepted time to seek God. But the time is 
coming when mercy's door will forever close. Christ now 
sits upon a mediatorial throne, the world's Eedeemer and 
Savior. But soon he will leave that throne for the judgment- 
seat. Then the world will he without an advocate, without 
a Savior, or further opportunity of salvation. When once 
Christ takes the judgment-throne of glory, the wrath of 
God will he poured out upon his enemies. The unprofitable 
servant, the false prophets, the deceived millions who ac- 
cepted false religions, with all the host of apostates and blas- 
phemers who have despised his name and trampled on his 
blood will then be ' ' cast out, ' ' into ' ' outer darkness. ' ' There 
they will have their portion with the hypocrites, where there 
shall be ^^ weeping and gnashing of teeth." 

But how long will their punishment continue in that 
awful darkness f ''These are wells without water, clouds 
that are carried with a tempest ; to whom the mist of dark- 
ness is reserved forever." 2 Pet. 2: 17. ''Raging waves of 
the sea, foaming out their own shame ; wandering stars, to 
whom is reserved the blackness of darkness forever. ' ' Jude 
13. The mist of darkness, the blackness of darkness, outer 
darkness, will be the portion of the ungodly forever. The 
word ' ' forever ' ' measures the length of time that the wicked 
will wail in the blackness of eternal night, forever— "To 
eternity ; through endless ages. ' '—Webster. ' ' Unlimited du- 
ration; eternity. "—Greenfield. These definitions express 
the New Testament use of this word. In every New Testa- 
ment text where it is found it measures eternity. 

For the benefit of the reader we will here give the use of 
this word "forever" in the New Testament. "And he shall 
reign over the house of Jacob forever; and of his kingdom 
there shall be no end." Luke 1:38. Here it is plainly 
taught that forever is without end. 



506 THE CLEANSING OF THE SANCTUAKY. 

''And the servant abideth not in the house forever: but 
the Son abideth ever." John 8: 35. "And lead us not into 
temptation, but deliver us from evil : for thine is the king- 
dom, and the power, and the glory, forever. Amen.'' Mat. 
6 : 13. "Who changed the truth of God into a lie, and wor- 
shiped and served the creature more than the Creator, who 
is blessed forever. Amen. ' ' Rom. 1 : 25. " For of him, and 
through him, and to him, are all things : to whom be glory 
forever. Amen." Rom. 11:36. "Jesus Christ the same 
yesterday, and to-day, and forever." Heb. 13:8. "Being 
bom again, not of corruptible seed, but of incorruptible, 
by the word of God, which liveth and abideth forever. 
For all flesh is as grass, and all the glory of man as the flower 
of grass. The grass withereth, and the flower thereof fall- 
eth away: but the word of the Lord endureth forever. 
And this is the word which by the gospel is preached unto 

you. ' ' 1 Pet. 1 : 23-25. ' ' These are wells without water, clouds 
that are carried with a tempest; to whom the mist of dark- 
ness is reserved forever." 2 Pet. 2: 17. "Raging waves of 
the sea, foaming out their own shame; wandering stars, to 
whom is reserved the blackness of darkness forever." Jude 
13. 

"What a solid wreath of heavenly truth these texts present. 
The same word which measures the endless reign of Christ, 
the glory and dominion of the Father, the unchangeable- 
ness of Christ, the endurance of the word of truth, and 
the existence of the Son of God, measures the torment of 
the wicked in "the blackness of darkness forever. ' ' If outer 
darkness will cease to be the everlasting portion of the 
wicked, then Christ, his reign, glory, dominion, and truth 
will forever cease to be : for as long as the latter continues 
the former will continue. 

FoKEVER. In outer darkness, lost in eternity's night. Rock- 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 507 

ing on the billows of dark despair. Drifting away from 
heaven, home, loved ones, from Jesus, and all that is lovely 
and pure. Lost, eternally lost amid howling demons and 
the piercing shrieks of damned souls. ^Lost in the mist of 
darkness forever. Night— so dark that no ray of light from 
heaven can ever penetrate. Awful doom! There shall be 
weeping and gnashing of teeth. 

Thied. The future punishment of the guilty ivill consist 
in damnation, and that damnation ivill he eteenal. 

''And he said unto them, Go ye into all the world, and 
preach the gospel to every creature. He that believeth and 
is baptized shall be saved; but he that believeth not shall 
be damned. ' ' Mark 16 : 15, 16. In John 3 : 18 we read that 
such as will not believe are condemned already. Also all 
who now believe are already saved from their sins. Thus, 
accepting the gospel brings a present salvation, and reject- 
ing it brings men under condemnation. But there will be a 
future salvation from the wrath of God to all who obtain 
a present deliverance from sin. And the above text also 
teaches a future damnation of the wicked. Not only are 
they now condemned, but they ''shall be damned," in the 
future tense. Where will this damnation be fully realized? 
Ans.— "Ye serpents, ye generation of vipers, how can 
ye escape the damnation of hellT' Mat. 23: 33. Hell is the 
place where the wicked will suffer future damnation. 

Their punishment is termed "the damnation of hell.'^ 
But when will they suffer this punishment? "Marvel not 
at this : for the hour is coming, in the which all that are in 
the graves shall hear his voice, and shall come forth; tliey 
that have done good, unto the resurrection of life ; and they 
that have done evil, unto the resurrection of damnation." 
John 5 : 28, 29. The damnation of the wicked in hell lies 
beyond the final resurrection. Their resurrection is termed 
"the resurrection of damnation.'' 



508 THE CLEANSING OF THE SANCTUAKY. 

''Woe unto you, scribes and Pharisees, hypocrites! for 
ye devour widows' houses, and for a pretense make long 
prayer: therefore ye shall receive the greater damnation.'' 
Mat. 23 : 14. ' ' And he said unto them in his doctrine. Be- 
ware of the scribes, which love to go in long clothing, and 
love salutations in the market-places, and the chief seats 
in the synagogues, and the uppermost rooms at feasts: 
which devour widows ' houses, and for a pretense make long 
prayers : these shall receive greater damnation. ' ' Mark 12 : 
38-40. ''And not rather, (as we be slanderously reported, 
and as some affirm that we say,) Let us do evil, that good 
may come? whose damnation is just." Rom. 3:8. "And 
through covetousness shall they with feigned words make 
merchandise of you: whose judgment now of a long time 
lingereth not, and their damnation slumbereth not. ' ' 2 Pet. 
2:3. "Wherefore I say unto you. All manner of sin and 
blasphemy shall be forgiven unto men: but the blasphemy 
against the Holy Ghost shall not be forgiven unto men. 
And whosoever speaketh a word against the Son of man, it 
shall be forgiven him: but whosoever speaketh against the 
Holy Ghost, it shall not be forgiven him, neither in this 
world, neither in the world to come. ' ' Mat. 12 : 31, 32. 
"But he that shall blaspheme against the Holy Ghost hath 
never forgiveness, but is in danger of eternal damnation." 
Mark 3 : 29. 

The damnation of the wicked in hell will be ' ' eternal dam- 
nation." God help all men to take warning. Never allow 
the devil's servants to smooth you over and hide the truth 
from your eyes. God's Word declares that the damnation 
of the ungodly will be eternal. Men who blaspheme against 
the Holy Ghost will never have forgiveness, neither in this 
world, nor in the world to come, but are in danger of eternal 
damnation. The duration of the damnation of the wicked in 
the flames of hell is measured by the word ^^ eternal." 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 509 

I will here give the Bible use of this word: life eternal 
Mat. 25 : 46), eternal salvation (Heb. 5:9), eternal redemp- 
tion (Heb. 9 : 12), eternal Spirit (Heb. 9 : 14) , eternal inherit- 
ance (Heb. 9:15), eternal heavens (2 Gor. 5:1), eternal 
glory (2 Tim. 2:10), King eternal (1 Tim. 1:17), eternal 
God (Dent. 33:27), eternal damnation. Mark 3: 29-' 'But 
he that shall blaspheme against the Holy Ghost hath never 
forgiveness, but is in danger of eternal damnation. ' ' Eternal 
fire. Jude 7— ''Even as Sodom and Gomorrah, and the 
cities about them in like manner, giving themselves over 
to fornication, and going after strange flesh, are set forth for 
an example, suffering the vengeance of eternal fire.'' 

What a solid bulwark of eternal truth these texts present. 
No earthly wisdom can overthrow them. The same word 
which measures the life, salvation, redemption, and inherit- 
ance of the righteous in heaven, and the existence of the 
eternal Spirit, yea, the endless existence of the eternal God 
himself, and his eternal glory, measures the eternal damna- 
tion of the wicked in hell, where they will suffer "the ven- 
geance of eternal fire. ' ' As long as the heavens will stand, 
as long as the righteous will enjoy eternal life, as long as 
eternal glory will last, as long as God will exist, so long will 
the punishment of the wicked last. There is no way under 
heaven to evade the plain testimony of the Bible on this 
point. Eternal truth positively so teaches. sinner, repent 
and believe the gospel. 

But we are not yet through with evidences. I will yet 
bring one more text to bear upon this point. "While we 
look not at the things which are seen, but at the things 
which are not seen: for the things which are seen are tem- 
poral; but the things which are not seen are eternal." 2 Cor. 
4: 18. Those things which we see with our natural eyes— 
this earth, the moving creatures around us, etc., are tern- 



510 THE CLEANSING OF THE SANCTUAEY. 

poral— for a time only. But the great future, that which 
is not seen, is eternal. That which lies beyond the short 
span of this life and time's mortal day, the future world— 
whether the state of the righteous or the wicked— these 
things, the apostle informs us, are eternal. The righteous 
will enjoy " a house not made with hands," "eternal in the 
heavens;" while the wicked will "suffer the vengeance 
of eternal fire." 

Fourth. The future punishment of the wicked iviil con- 
sist in torment, and that torment will last forever and ever. 

' ' And when he was come to the other side into the country 
of the Gergesenes there met him twa possessed with devils, 
coming out of the tombs, exceeding fierce, so that no man 
might pass by that way. And, behold, they cried out, saying, 
What have we to do with thee, Jesus, thou Son of God? 
art thou come hither to torment us before the timeT' Mat. 
8 : 28, 29. Here the devils admitted the punishment that 
awaits them. They know the torment that lies beyond the 
judgTQent; they know the doom that awaits them beyond that 
awful day: therefore they said to Jesus, "Art thou come 
hither to torment us before the time?" That is why the 
devils believe and tremble. 

' ' And cried with a loud voice, and said, What have I to do 
with thee, Jesus, thou Son of the Most High God? I adjure 
thee by God, that thou torment me not. ' ' Mark 5:7. " The 
same shall drink of the wine of the wrath of God, which is 
poured out without mixture into the cup of his indignation ; 
and he shall be tormented with fire and brimstone in the 
presence of the holy angels, and in the presence of the Lamb : 
and the smoke of their torment ascendeth up forever and 
ever : and they have no rest day nor night, who worship the 
beast and his image, and whosoever leceiveth the mark of 
his name." Rev. 14: 10, 11. "And the devil that deceived 



THE FINAL. AND ETERNAL DOOM OF THE BEAST. 511 

them was cast into the lake of fire and brimstone, where 
the beast and the false prophet are, and shall be tormented 
day and night forever and ever. ' ' Rev. 20 : 10. Comments 
can not add weight to these scriptures. They simply teach 
in so many words that the wicked will be tormented in 
hell with demons forever and ever. 

I will give the Bible use of the term "forever and ever/' 
' ' The Lord shall reign forever and ever. ' ' Ex. 15 : 18. ' ' But 
the saints of the Most High shall take the kingdom, and pos- 
sess the kingdom forever, even forever and ever. ' ' Dan. 7 : 
18. ^'And they that be wise shall shine as the brightness of 
the firmament ; and they that turn many to righteousness as 
the stars forever and ever. ' ' Dan. 12 : 3. ' 'But unto the Son 
he saith, Thy throne, God, is forever and ever: a scepter 
of righteousness is the scepter of thy kingdom. ' ' Heb. 1 : 8. 
'^And when those beasts give glory and honor and thanks 
to him that sat on the throne, who liveth forever and ever. ' ' 
Rev. 4:9. ' ' And there shall be no night there ; and they 
need no candle, neither light of the sun; for the Lord God 
giveth them light: and they shall reign forever and ever." 
Rev. 22:5. " And the devil that deceived them was cast into 
the lake of fire and brimstone, where the beast and the false 
prophet are, and shall be tormented day and night forever 
and ever. ' ' Rev. 20 : 10. " The same shall drink of the wine 
of the wrath of God, which is poured out without mixture 
into the cup of his indignation; and he shall be tormented 
with fire and brimstone in the presence of the holy angels, 
and in the presence of the Lamb: and the smoke of their 
torment ascendeth up forever and ever. ' ' Rev. 14 : 10, 11. 

On the strength of the four foregoing propositions, which 
we. have sustained by multiplied scriptures, I affirm in the 
name of the God of the Bible, that the Scripture nowhere 
employs any stronger words to assert the endless existence 



512 THE CLEANSING OF THE SANCTUARY. 

of God himself and all that pertains to his eternal life, 
kingdom, and glory, than it employs in declaring both the 
never-ending felicities of the righteous in heaven, and the 
never-ending punishment of the wicked in hell who reject 
the infinite love and mercy of God, and close this proba- 
tionary state in rebellion against his throne. All teachers 
who advocate an ending hell are Satan 's preachers and anti- 
christs. 

I shall add two more reasons why the doctrine of annihi- 
lation is unscriptural and antichrist. 

First. There ivill he degrees in future punishment. This 
is clearly sustained by the Scriptures. "But after thy hard- 
ness and impenitent heart treasurest up unto thyself wrath 
against the day of wrath and revelation of the righteous 
judgment of God; who will render to every man according 
to his deeds. ' ' Eom. 2 : 5, 6. " The heart is deceitful above 
all things, and desperately wicked: who can know it! I the 
Lord search the heart, I try the reins, even to give every 
man according to his ways, and according to the fruit of 
his doings." Jer. 17 : 9, 10. These texts apply directly to the 
future state, and it is plainly declared that every man's 
punishment shall be ''according to his deeds." But will 
some really have greater damnation than others! 

"Woe unto' you, scribes and Pharisees, hypocrites! for 
ye devour widows' houses, and for a pretense make long 
prayer: therefore ye shall receive the greater damnation." 
Mat. 23 : 14. Light rates the sinfulness of sin. According 
to the degree of light a man has, sin will become sinful to 
him. Paul says that "sin by the commandment might be- 
come exceeding sinful." The knowledge of the command- 
ment is what made sin exceeding sinful. The greater the 
light the deeper the sin. "Jesus answered. Thou couldest 
iiave no power at all against me, except it were given thee 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 513 

from above : therefore he that delivered me unto thee hath 
the greater sin." John 19: 11. Pilate, by consenting to the 
wish of the Jews, and condemning Christ to be crncified, 
committed an awfnl sin. But Jesus said that the one who 
delivered him into Pilate 's hands had the greater sin. That 
was Judas Iscariot. Why was the sin greater to Judas? 
Because he had more light. He was with Jesus continually, 
and took part in the ministry of the gospel, and afterwards 
fell. Having much more light than Pilate his sin was 
greater. Two individuals may do the same act; but if one 
has greater light than the other, that act will be more sin- 
ful to him. 

''And Jesus said, For judgment I am come into this 
world, that they which see not might see; and that they 
which see might be made blind. And some of the Pharisees 
which were with him heard these words, and said unto him, 
Are we blind also 1 Jesus said unto them. If ye were blind, 
ye should have no sin: but now ye say. We see; therefore 
your sin remaineth." John 9:39-41. "If I had not come 
and spoken unto them, they had not had sin: but now they 
have no cloak for their sin. If I had not done among them 
the works which none other man did, they had not had sin : 
but now have they both seen and hated both me and my 
Father." John 15:22, 24. "And the times of this igno- 
rance God winked at; but now commandeth all men every- 
where to repent. ' ' Acts 17 : 30. We could add much testi- 
mony on this point, but deem the foregoing sufficient. 

Not only does light rate the sinfulness of crime here, but 
light will rate the punishment of the damned in hell forever. 
"And that servant, which knew his lord's will, and pre- 
pared not himself, neither did according to his will, shall 
be beaten with many stripes. But he that knew not, and did 
commit things worthy of stripes, shall be beaten with few 

33 



514 THE CLEAXSIXG OF THE SAXCTUAEY. 

stripes. For unto wliomsoever mucli is given, of him shall 
be much required : and to whom men have committed much, 
of him they will ask the more. ' ' Luke 12 : 47, 48. When has 
this reference to? ''Be ye therefore ready also: for the Son 
of man cometh at an hour when ye think not. The lord of 
that servant will come in a day when he looketh not for 
him, and at an hour when he is not aware, and will cut him 
in sunder, and will appoint him his portion with the unbe- 
lievers." Luke 12:40, 46. 

This clearly teaches degrees of future punishment. Those 
who in life kjieic—had a divine revelation— had much light 
respecting the Lord's will concerning them; yet rebelled 
against that light, and did not his will, these shall receive 
''many stripes." But the millions who hneiu 7iot, had no 
divine revelation, did not have the full light of the gos- 
pel, yet did things worthy of punishment, these shall re- 
ceive "few stripes." Not only the wicked will be turned 
into hell, but "all the nations that forget God." Psa. 9: 17. 
But in etemit^^ it will be more tolerable for those nations 
than for the wicked wretch who wilfully and knowingly 
went against light and truth. While all will be cast into 
the same hell, conscience will be a principal part of eternal 
torment, and the punishment of sense, and separation will 
be much greater to some than others. 

"And whosoever shall not receive you, nor hear your 
words, when ye depart out of that house or city, shake off 
the dust of your feet. Yerily I say unto you, It shall be 
more tolerable for the land of Sodom and Gomorrah in the 
day of judgment, than for that cit}-." Mat. 10:14, 15. 
"Then began he to upbraid the cities wherein most of his 
mighty works were done, because they repented not : Woe 
unto thee, Chorazin! woe unto thee, Bethsaida! for if the 
paighty works, which were done in you, had been done in 



THE FINAL. AND ETERNAL DOOM OF THE BEAST. 515 

Tyre and Sidon, they would have repented long ago in 
sackcloth and ashes. But I say nnto you, It shall be more 
tolerable for Tyre and Sidon at the day of judgment, than 
for you. And thou, Capernaum, which art exalted unto 
heaven, shalt be brought down to hell: for if the mighty 
works, which have been done in thee, had been done in 
Sodom, it would have remained until this day. But I say 
unto you, That it shall be more tolerable for the land of 
Sodom in the day of judgment, than for thee." Mat. 11: 
20-24. 

Jesus upbraided these cities, and declared that if he had 
done the same works in Sodom that they beheld him do, 
those ancient people would have repented, and would not 
have been destroyed; but at the day of judgment Sodom 
will have it more tolerable than they. The punishment of 
Sodom will not be as great. If that punishment was sim- 
ply annihilation, such language would be meaningless. 

''For when they speak great swelling words of vanity, 
they allure through the lusts of the flesh, through much 
wantonness, those that were clean escaped from them who 
live in error. While they promise them liberty, they them- 
selves are the servants of corruption: for of whom a man 
is overcome, of the same is he brought in bondage. For if 
after they have escaped the pollutions of the world through 
the knowledge of the Lord and Savior Jesus Christ, they 
are again entangled therein, and overcome, the latter end 
is worse with them than the beginning. For it had been bet- 
ter for them not to have known the way of righteousness, 
than, after they have known it, to turn from the holy com- 
mandment delivered unto them." 2 Pet. 2:lcS-21. "For 
if we sin wilfully after that we have received the knowledge 
of the truth, there remaineth no more sacrifice for sins, but 
a certain fearful looking for of judgment and fiery indig- 



516 THE CLEANSING OF THE SANCTUARY. 

nation, which shall devour the adversaries. He that de- 
spised Moses' law died without mercy under two or three 
witnesses : of how much sorer punishment, suppose ye, shall 
he be thought worthy, who hath trodden under foot the 
Son of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, and hath done 
despite unto the Spirit of grace'? For we know him that 
hath said, Vengeance belongeth unto me, I will recompense, 
saith the Lord. And again. The Lord shall judge his peo- 
ple. It is a fearful thing to fall into the hands of the living 
God." Heb. 10:26-3L 

How solemn these truths. Of all the millions in the dark 
regions of despair, the man and woman who were once 
saved and then fell from that state, and are lost forever, 
will have the greatest punishment. Their punishment will be 
a much sorer punishment than that of those who were never 
saved. Through all eternity they will remember a time when 
they were saved, when the sweet peace of heaven filled their 
souls. They will remember those seasons of grace and 
glory, the sweet hymns of Zion, the fellowship of their Cre- 
ator. They will look back to the time when their hearts were 
pure, and they were ready to enter heaven and immortal 
glory to spend eternity. Oh, what a remembrance for a 
lost soul! But they sold out their souls for a feather. They 
bartered away the priceless treasure of salvation for some 
trifle, some of earth's vanities. Now they are lost— eter- 
nally lost; forever cut off from Christ and all that is pure 
and lovely; sinking away farther and farther from home, 
heaven, and loved ones, eternally separated. Oh, what a 
punishment! Yet, once they were saved. It were better 
for them never to have known the way of righteousness. 

From the foregoing texts we clearly see that men's pun- 
ishment will be "according to their deeds"; that somQ 



a?HE FINAL. AND ETERNAL. DOOM OF THE BEAST. 517 

will have ' ' greater damnation, " a ' ^ much sorer punishment 
than others. Some will have ' ' few stripes, ' ' others ' ' many, ' ' 
according to the degree of light received. That it will be 
''more tolerable'' for some than others. This stands in 
square contradiction to the doctrine of annihilation. If the 
ungodly will be simply burned into ashes as blind guides 
vainly hope, such scriptures would have no meaning. The 
annihilation theory stands in square contradiction to every 
plain text cited under this proposition. 

Second. Annihilation is no punishment. To blot the wick- 
ed out of existence is the very opposite of everlasting pun- 
ishment, eternal damnation, torment forever and ever, which 
the Scriptures so plainly declare will be the eternal future 
of the ungodly. When the wicked are brought before the 
judgment-seat of Christ in shame and everlasting contempt, 
and their guilty consciences lash them as they writhe beneath 
his piercing gaze, to then suddenly blot them out of exist- 
ence, would be a blessing, a glorious relief from their aw- 
ful punishment. Instead of annihilation being a punish- 
ment, it would be a relief, and an eternal relief from punish- 
ment; because, if unconscious, they cease to suffer. If they 
are eternally unconscious, are no more, they do not suffer 
an everlasting punishment or torment, which the Bible so 
plainly declares they will. To accept the annihilation theory 
is to make the truth a lie. But the truth is no lie, and will 
stand when men 's reasonings and theories fall eternally. 

I repeat, that to blot the wicked out of existence, would 
be a grand blessing and favor to them instead of punish- 
ment. Thousands in this life, who were suffering the pangs 
of a guilty conscience, have committed suicide, thus expect- 
ing to get out of misery. To get out of punishment they 
took their own lives. You can scarcely pick up a news- 
paper without reading an account of some one taking his 



518 THE CLEANSING OF THE SANCTUAEit. 

life to get out of punishment and misery. To blot the wick- 
ed out of existence eternally, where they never would real- 
ize conscious suffering, would be one of the grandest bless- 
ings God could bestow upon them. Instead of being tor- 
mented forever and ever in the damnation of hell as the 
Bible so plainly teaches, they would be relieved from such 
punishment by going into an unconscious state, yea, by no 
longer having any existence. This is the very opposite of 
what the Bible teaches, viz., everlasting punishment. 

I shall now reply to some of the main arguments produced 
by materialists in support of the annihilation of the wicked. 

First. The doctrine of future everlasting punishment de- 
tracts from^ and casts reflection upon the glory, ivisdom, eter- 
nal justice and fatherly care, and nature of God. It casts 
reflection upon the atonement of Christ, ivho tasted death 
for every man. 

To the unenlightened, the above might look quite plaus- 
ible, but to those who are taught of the Lord its fallacy is 
clearly seen. To sustain the above proposition, materialists 
will have to prove two things. First, that man is not re- 
sponsible to God, and has no free moral agency. Second, 
that God has failed to make ample provisions for the sal- 
vation of all mankind. 

1. God does not will that any man be lost. He wills that 
all be saved. ' ' The Lord is not slack concerning his prom- 
ise, as some men count slackness; but is long-suifering to 
usward, not willing that any should perish, but that all 
should come to repentance." 2 Pet. 3:9. ''And the times 
of this ignorance God winked at; but now commandeth all 
men ever^^ivhere to repent: because he hath appointed a 
day, in the which he will judge the world in righteousness 
by that man whom he hath ordained ; whereof he hath given 
assurance unto all men, in that he hath raised him from the 



THE FINAL AND ETEENAL DOOM OF THE BEAST. 519 

dead. ' ' Acts 17 : 30, 31. Then if the wicked make their eter- 
nal destiny in hell,, it will not be because God willed it so. 
They rejected his infinite mercy and love, and contrary to 
his will made their bed in hell. Upon whom can such cast 
reflection? Reason answers, upon themselves. 

2. Through the death of Jesus Christ provisions are 
made for the salvation of all mankind. "For God so loved 
the world, that he gave his only begotten Son, that whoso- 
ever believeth in him should not perish, but have everlast- 
ing life. ' ' John 3 : 16. " For when we were yet without 
strength, in due time Christ died for the ungodly. For 
scarcely for a righteous man will one die : yet peradventure 
for a good man some would even dare to die. But God 
commendeth his love toward us, in that, while we were yet 
sinners, Christ died for us.'' Rom. 5:6-8. "In this was 
manifested the love of God toward us, because that God sent 
his only begotten Son into the world, that we might live 
through him, ' ' 1 John 4:9. " But we see Jesus, who was 
made a little lower than the angels for the suffering of 
death, crowned with glory and honor; that he by the grace 
of God should taste death for every man. ' ' Heb. 2 : 9. 

God so loved the world that he gave the dearest treasure 
he had, his only Son. Man had transgressed his law, and 
was guilty. Justice demanded that the guilty suffer the 
punishment and pay the penalty. But God 's love and mercy 
for lost humanity provided a way of escape. He gave his 
own Son, who met the demands of justice, and suffered for 
us; yea, tasted death for "every man.'' Behold, what love 
the Father hath bestowed upon us. Such love our finite 
minds are unable to fathom. But if men reject the love and 
mercy of God, and refuse to accept deliverance through 
Jesus Christ, and close their life in rebellion against God's 
throne, they will suffer the penalty ; and not for a moment 
does it cast reflection upon the character and love of God. 



520 



THE CLEANSING OF THE SANCTUAEY. 



Suppose, in the penitentiary at Moundsville, W. Va., there 
are twenty men, who are guilty of murder, and under sen- 
tence of death. Each one is guilty, and the hour of exe- 
cution is drawing near. But the governor of that state 
makes a proclamation that on a certain day a pardon will be 
granted each one, and the prison-doors will be opened for 
them to go out into the world, free men. When the time 
comes, the prison-gates open, and all are invited to step out 
and enjoy liberty. T^en step out, but the other ten refuse. 
They will not accept the invitation. They say we will stay 
here and pay the penalty of our crime. On the day of 
execution, I ask, in all candor and reason, Can they reflect 
upon the governor ! You say. No. No more can the ungodly 
reflect upon God. 

The state of sin is represented in the Scripture as a prison- 
house. The mission of Christ is prophesied as follows: ''I 
the Lord have called thee in righteousness, and will hold 
thine hand, and will keep thee, and give thee for a covenant 
of the people, for a light of the Gentiles ; to open the blind 
eyes, to bring out the prisoners from the prison, and them 
that sit in darkness out of the prison-house. ' ' Isa. 42 : 6, 7. 
' ' The Spirit of the Lord God is upon me ; because the Lord 
hath anointed me to preach good tidings unto the meek; he 
hath sent me to bind up the broken-hearted, to proclaim lib- 
erty to the captives, and the opening of the prison to them 
that are bound ; to appoint unto them that mourn in Zion, to 
give unto them beauty for ashes, the oil of joy for mourning, 
the garment of praise for the spirit of heaviness ; that they 
might be called trees of righteousness, the planting of the 
Lord, that he might be glorified. ' ' Isa. 61 : 1, 3. 

Christ came and tasted death for every man. He then 
proclaimed liberty to the captives, and opened the prison- 
doors, and now invites all to come out and be free. But 



The final and eternal doom of the beast. 521 

millions will not heed the glorious invitation. They will not 
accept pardon. They choose to remain in the prison of sin, 
and as a result must pay the penalty of their crime. Does 
that cast reflection upon Christ's atonement, and the char- 
acter of Grod? Never! But says one, If Grod wills that all 
are saved, who can resist his will? All will then be saved. 
Not so. For God wills the salvation of all now, but men re- 
sist his will, and all are not now saved. 

3. Perfect provisions have been made in the atonement of 
Christ, to fully save all men from all sin, and preserve them 
blameless in this world even unto the coming of our Lord 
Jesus Christ. The highest inducements of heaven are hel^ 
out to lost men in this world to accept salvation and be 
saved. A crucified Savior, his dying love, the goodness and 
mercy of God are all extended to lost men and women. The 
Holy Spirit has come into the world to convict of sin, 
righteousness and judgment to come: to save, sanctify, and 
keep from evil, and thus execute the perfect salvation Jesus 
purchased upon the cross. A perpetual ministry is com- 
missioned to preach the gospel to ''every creature" in ''all 
nations, ' ' and the gospel is the power of God unto salvation 
to every one that believes. The invitations of the gospel 
are extended to all. ' ' God now commandeth all men every- 
where to repent." Now then, if men will reject all this, 
and trample the blood of Christ beneath their feet, rebel 
against the love and mercy of God, can reflection be cast 
upon God if they make hell their eternal portion! Never! 
If you are starving for food, and a friend invites you to a 
table richly spread with good things, but you will not accept 
his invitation, and starve to death, who is to blame, you 
or the friend I 

4. Life and death are set before every man, heaven and 
hell. The Bible gives the most solemn warnings to all men 



522 THE CLEANSING OF THE SANCTUARY. 

to choose life, and heayen, and be happy forever. It clear- 
ly warns them of their eternal doom, providing they choose 
the way of death. If in the face of these warnings men will 
choose hell for their everlasting portion, who is to blame?— 

THEMSELVES. 

5. Hell was never prepared for man. Everlasting fire 
and torment was prepared "for the devil and his angels." 
Mat. 25:41. But if man will join Satan, in his rebellion 
against God, and serve the devil here, he will spend his eter- 
nity with him. And while ages roll, he will never reflect upon 
God. He is there because he would not have Christ to rule 
over him. 

Second. Everlasting fire ivill not burn forever, because 
eternal fire converted the cities of Sodom and Gomorrah, 
into aslies, and noiv the saline ivaters of the Bead Sea roll 
over the very spot. Proof— Jude 7 and 2 Peter 2: 6. 

The above is one of the strongest arguments used by 
materialists against an everlasting hell. But we shall show 
that their deductions are only a "refuge of lies, "gotten up by 
the devil to ease the guilty conscience, and soothe the sinner 
on the road to eternal damnation. Before they can sustain 
the above proposition, they will have to prove that the terms 
Sodom and Gomorrah always refer to the houses or build- 
ings which made up those cities. When we refer to New 
York or London as wicked cities, we do not refer to the 
houses and buildings, but to the people. When the prophet 
said, "Behold, this was the iniquity of thy sister Sodom, 
pride, fulness of bread, and abundance of idleness was in 
her and in her daughters, neither did she strengthen the 
hand of the poor and needy. And they were haughty, and 
committed abomination before me: therefore I took them 
away as I saw good. ' ' Ezek. 16 : 49, 50. He spoke of the 
people. When the Lord said that it would be more tolerable 



OTHE FINAL AND ETEENAL. DOOM OF THE BEAST. 523 

for Sodom and Gomorrah in the day of judgment than for 
Capernaum, he did not have reference to the buildings of 
those cities, for long since have they passed out of ex- 
istence, but he referred to the people of those cities. 

When God rained fire and brimstone from heaven upon 
Sodom and Gomorrah it reduced those cities to ashes. As 
far as the cities, buildings, land, vegetation, etc., was con- 
cerned, they were turned into ashes. 2 Pet. 2 : 6. But the 
people of those cities who committed fornication going after 
strange flesh, etc., shall '^ suffer the vengeance of eternal 
fire." Jude 7. While the literal cities were turned into 
ashes, the people will be brought to judgment, and then cast 
into hell, where they will suffer the vengeance of eternal fire. 

Thibd. The tvicJced and ungodly shall be destroyed. Proof 
— '^But the transgressors shall be destroyed together: the 
end of the wicked shall be cut off." Psa. 37:38. "For 
many walk, of whom I have told you often, and now tell 
you even weeping, that they are the enemies of the cross of 
Christ: whose end is destruction, whose God is their belly, 
and whose glory is in their shame, who mind earthly things. " 
Phil. 3 : 18, 19. ' ' Who shall be punished with everlasting 
destruction from the presence of the Lord, and from the 
glory of his power." 2 Thes. 1:9. 

That these texts prove that the ultimate state and con- 
dition of the ungodly is expressed by the term destruction, 
we readily admit. But before they can be wrested in favor 
of the annihilation theory, it must be proved that ''destroy" 
always means to obliterate or blot out of existence. This I 
emphatically deny. Webster gives us two definitions : ' ' To 
demolish; to ruin." Destruction— ruin; demolition. He 
defines ruin, ''That change of anything which destroys 
it, or entirely defeats its object, or unfits it for use. To sub- 
vert ; to destroy ; as, to ruin a state or government. To de- 



524 THE CLEANSING OF THE SANCTUAEY. 

stroy in any manner ; as to ruin health or happiness, to ruin 
reputation. To counteract, to defeat; as, to ruin a plan or 
project. To deprive of felicity or fortune. To bring to ever- 
lasting misery; as, to ruin the soul." 

This expresses clearly the Bible application of the word 
destroy to the future of the wicked. Man was originally 
created to enjoy God and live upon the plane of his natui^e. 
But when he is eternally disqualified by sin for that lofty end, 
he is eternally destroyed— ruined. He will never meet the 
object for which he was created. He is eternally separated 
from God, cut off from communion with him, which is the 
normal spnere of the soul's happiness. Thus he is ruined 
forever. 

Sin separates the soul from God. "Behold, the Lord's 
hand is not shortened, that it can not save ; neither his ear 
heavy, that it can not hear : but your iniquities have sepa- 
rated between you and your God, and your sins have hid his 
face from you, that he will not hear. ' ' Isa. 59 : 1, 2. Sin in 
this life separates between man and his God. A great 
chasm divides between the sinner and the favor and approv- 
al of his Maker. The longer a man lives in sin and trav- 
els the downward road, the wider that chasm becomes. In 
this life, on this side of eternity, it is possible to bridge over 
that great chasm. Through repentance we can here cross 
over to the other side and receive the favor of God. Also, 
those who enjoy the favor of God can lose salvation and 
pass over to the other side again. But when we once pass 
from time into eternity, there will be no more bridging that 
awful chasm. Xo more passing to and fro. 

''There was a certain rich man, which was clothed in 
purple and fine linen, and fared sumptuously every day: 
and there was a certain beggar named Lazarus, which was 
laid at his gate, full of sores, and desiring to be fed with 



THE FINAL. AND ETERNAL DOOM OF THE BEAST. 525 

the crumbs which fell from the rich man's table: moreover 
the dogs came and licked his sores. And it came to pass, 
that the beggar died, and was carried by the angels into 
Abraham 's bosom : the rich man also died, and was buried ; 
and in hell he lift up his eyes, being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. And 
he cried and said. Father Abraham, have mercy on me, and 
send Lazarus, that he may dip the tip of his finger in water, 
and cool my tongue ; for I am tormented in this flame. But 
Abraham said. Son, remember that thou in thy lifetime re- 
ceivedst thy good things, and likewise Lazarus evil things : 
but now he is comforted, and thou art tormented. And be- 
side all this, between us and you there is a great gulf fixed: 
so that they which would pass from hence to you can not; 
neither can they pass to us, that would come from thence. '' 
Luke 16: 19-26. 

We learn from this that after men pass from time into 
eternity, and between death and the judgment, there is no 
such a thing as man passing from the side of the lost to the 
saved. That gulf is then fixed and settled eternally, and 
they can not pass back and forward. 

But let us pass beyond the judgment, beyond the awful 
day of his coming, and what is the testimony of divine 
truth I ^'And to you who are troubled rest with us, when 
the Lord Jesus shall be revealed from heaven with his 
mighty angels, in flaming fire taking vengeance on them 
that know not God, and that obey not the gospel of our 
Lord Jesus Christ: who shall be punished with everlasting 
destruction from the presence of the Lord, and from the 
glory of his power; when he shall come to be glorified in 
his saints, and to be admired in all them that believe (be- 
cause our testimony among you was believed) in that day.'' 
^ Thes. 1 : 7-10, 



526 THE CLEANSING OP THE SANCTUAEY. 

The ungodly will be eternally separated from God, eter- 
nally cnt off from him. This is not a blotting out of 
existence as the heathen vainly hope, but a banishment from 
the presence of the Lord and the glory of his power. An 
exclusion from his approbation forever ; so that the light of 
his countenance can no more be enjoyed, as there will be an 
eternal impossibility of ever being reconciled to him. It 
is not annihilation, for their being continues, and as the 
destruction is everlasting, it is an eternal continuance and 
presence of evil, and absence of all good. Thus the wicked 
will be eternally ruined— destroyed— from the lofty end for 
which they were created. 

For the benefit of the reader, I will quote a few of the 
many texts which prove that to destroy a thing, does not 
always mean to blot it out of existence. ''And Pharaoh's 
servants said unto him. How long shall this man be a snare 
unto us 1 let the men go, that they may serve the Lord their 
Grod: knowest thou not yet that Egypt is destroyed?" Ex. 
10: 7. Pharaoh's servants said that Egypt was destroyed. 
The awful plagues that the Almighty sent into that land 
destroyed it. Eg^^pt was not blotted out of existence— anni- 
hilated, but it was ruined. 

• ' ' For the turning away of the simple shall slay them, and 
the prosperity of fools shall destroy them. ' ' Prov. 1 : 32. 
The prosperity of fools could not blot them out of existence. 

''An hypocrite with his mouth destroyeth his neighbor: 
but through knowledge shall the just be delivered." Prov. 
11 : 9. Surely no one believes that a hypocrite with his 
mouth can annihilate his neighbor. But he can ruin his 
character, and say things that will cast reflection upon him, 
and thus destroy him. 

"A fool's mouth is his destruction, and his lips are the 
snare of his soul." Prov. 18:7. "Be not righteous over- 



THE FINAL AND ETEENAL DOOM OF THE BEAST. 527 

much; neither make thyself overwise: why shouldest thou 
destroy thyself T' Eccl. 7:16. ''My people are destroyed 
for lack of knowledge: because thou hast rejected knowl- 
edge, I will also reject thee, that thou shalt be no priest to 
me: seeing thou hast forgotten the law of thy God, I will 
also forget thy children. ' ^ Hos. 4 : 6. For lack of knowledge 
the people of God ruined themselves, and rendered them- 
selves unfit for service. 

' ' Israel, thou hast destroyed thyself ; but in me is thine 
help. ' ' Hos. 13 : 9. I ask in all candor and reason. Did 
Israel blot herself out of existence 1 Was Israel as a nation 
annihilated? Not so. After she had destroyed herself, God 
said, "In me is thine help.^' 

Paul preached the very faith he once had destroyed. Gal. 
1 : 23. If destroy means only to annihilate how could Paul 
joreach a thing that was blotted out of existence, a thing that 
was no more? Ah! the very faith Paul once destroyed 
was still a living faith, and he preached it to others. Thus 
we could multiply Scripture texts on this point but deem 
the above sufficient. A storm may destroy your crops, but 
not annihilate them ; a cyclone may overturn your buildings 
and destroy them, yea, leave a path of destruction for 
hundreds of miles, and yet not annihilate a single thing. So 
will sin destroy your soul, and in the day of judgment, you 
will be punished with everlasting destruction in the flames 
of a fire that ' ' never shall be quenched, ' ' where you will be 
' ' tormented forever and ever. ' ' 

FouKTH. The sinner shall perish. Proof— "But these, as 
natural brute beasts, made to be taken and destroyed, speak 
evil of the things that they understand not; and shall 
utterly perish in their own corruption. ' ' 2 Pet. 2 : 12. " There 
were present at that season some that told him of the Gal- 
ilaeans whose blood Pilate had mingled with their sacrifices. 



528 THE CLEAXSIXG OF THE SAXCTUAET. 

And Jesus answering said unto them. Suppose ye that these 
Galiljeans were sinners above all the Galilreans. because they 
suffered such things ? I tell you, Xay : but. except ye repent, 
ye shall all likewise perish.*' Luke 13: 1-3. 

That the word perish is here used to teach the hopeless 
and lost condition of the guilty we admit; but that it teaches 
the doctrine of annihilation we deny. While Webster de- 
fines the word, *'To be destroyed; to come to nothing." he 
also defines it Scripturally. ''To be lost eternally; to be sen- 
tenced to endless misery." The latter conveys the Scrip- 
tural use of the word when applied to the future of the 
wicked. If perish only means to come to nothing and be no 
more forever, then the righteous will also be blotted out of 
existence eternally— "For the righteous perisheth. and no 
man layeth it to heart." Isa. 57: 1. In Jeremiah 9: 12 the 
word signifies, to be wasted or rendered useless. It signifies 
the hopeless and lost condition of the ungodly in hell. Xo 
hope of ever being recovered from their awful state of tor- 
ment. Their hope and opportunities are forever cut off. 
In this sense they perish. 

Fifth. The sinner shall die. Death iriJl he his end. Death 
is the opposite of everlasting conscious suffering. Proof — 
''Behold, all souls are mine: as the soul of the father, so 
also the soul of the son is mine : the soul that sinneth. it 
shall die." Ezek. 18:4. "But now being made free from 
sin, and become servants to God. ye have your fruit unto 
holiness, and the end everlasting life." Eom. 6: 22. 

Before these texts can be wrested in defense of the annihi- 
lation theoiy. three things will have to be proven. (1) That 
they apply exclusively to the state of the guilt g hey and the 
judgment. (2) That the term death in these texts signifies 
a cessation of the soul's conscious heing. (3) That the death 
of a thing hlots it out of existence. Materialists can not 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 529 

sustain either of these propositions. With their failure to 
do so, their doctrine falls. I shall clearly prove that each of 
the above is a false and unscriptural premise. 

1. The death of the sinner is not applied exclusively to 
his future state, but is a present condition and realization. 
''And the Lord God took the man, and put him into the 
garden of Eden to dress it and to keep it. And the Lord 
Grod commanded the man, saying. Of every tree of the gar- 
den thou mayest freely eat : but of the tree of the knowledge 
of good and evil, thou shalt not eat of it : for in the day that 
thou eatest thereof thou shalt surely die. ' ' Gen. 2 : 15-17. 

God warned our foreparents, Adam and Eve, that in the 
day they would disobey him, ' ' thou shalt surely die. ' ' The 
penalty of death was to fall upon them, not beyond the 
judgment, or thousands of years in the future, but in the 
very day of their sin. The devil said, ' ' Ye shall not surely 
die ; ' ' and Adventists and all materialists have taken up the 
same falsehood, and now deny that Adam did die. But the 
divine testimony stands unbroken, that on the very day 
Adam transgressed the law of the Lord, he died. Not a 
physical death, for he lived many years after -he was driven 
from Eden. True, physical death also came upon Adam as 
a result of his fall. See Gen. 3 : 17-19 ; 1 Cor. 15 : 21, 22. But 
he died a spiritual death. He became dead in sin. Not only 
did his body die, but ''the soul that sinneth it shall die.'^ 

His soul was cut off from union with God. 

Sin separates the soul from God. "Behold, the Lord's 
hand is not shortened, that it can not save; neither his ear 
heavy, that it can not hear: but your iniquities have sepa- 
rated between you and your God, and your sins have hid his 
face from you, that he will not hear." Isa. 59: 1, 2. Thus 
man is cut off from the grace of divine life. His soul is 
alienated from God, brought under the dominion of sin. 

34 



530 THE CLEANSING OF THE SANCTUAEY. 

That state of man in sin is called ''death": and this death 
of the sonl is realized in the very day sin is committed. 
''Will the Lord be pleased with thousands of rams, or with 
ten thousands of rivers of oil ? shall I give my first-bom for 
my transgression, the fniit of my body for the sin of my 
sonl?" Micah 6 : 7. The soul is the volitional part of man's 
being. It is that part of him that is responsible to God. It 
sins, and must be converted. ' ' The law of the Lord is per- 
fect, converting the soul." It is that part of man that re- 
ceives spiritual life from God in regeneration. "Hear and 
your soul shall live. ' ' 

Not only did Adam's transgression bring him under the 
dominion of sin, and into a state of spiritual death, but it 
affected the whole human family. ''Wherefore, as by one 
man sin entered into the world, and death by sin; and so 
death passed upon all men, for that all have sinned. ' ' Eom. 
5 : 12. Death by sin came upon all men. In this chapter sin 
and death, and life, and salvation, are used interchangeably, 
which shows that the spiritual phase of death is referred to. 
"Death reigned from Adam to Moses." ver. 14. That is, 
they were all under sin and in spiritual death. Moses gave 
the law, but the law could not give life. Gal. 3 : 21. There- 
fore death reigned over all the world till Christ. He came 
"that they might have life." John 10: 10. In this dispen- 
sation, when men get saved they pass from death unto life. 
1 John 3 : 14. So death— the state of the sinner, the wages 
of sin, is a present realization, the present state of the soul. 

' ' But every man is tempted, when he is drawn away of his 
own lust, and enticed. Then when lust hath conceived, it 
bringeth forth sin: and sin, when it is finished, bringeth 
forth death." Jas. 1:14,15. When an individual allows 
lust to conceive in his heart, it will bring forth sin. And 
sin, when it is finished (committed) brings forth death. 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 531 

Just as soon as man yields to hellish lust, sin is committed 
(finished) and death is the immediate result. 

Hear Paul's testimony: ^^For I was alive without the 
law once : but when the commandment came, sin revived, and 
I died. ' ' Rom. 7 : 9. When Paul was an infant, and had 
no knowledge of the law, he was alive. He was saved, 
passive through the atonement. But when the command- 
ment came, when he arrived at the years of accountability, 
sin revived, and he testified, ^'7 died/' The very first sin 
Paul committed produced death to his soul, and he was 
dead. *^Dead in trespasses and sins.'' Eph. 2:1. ^^Even 
when we were dead in sins. ' ' ver. 5. * * And you being dead 
in your sins. ' ' Col. 2 : 13. ^ ^ He that loveth not his brother 
abideth in death. ' ' 1 John 3 : 14. ^ ^ To be carnally minded 
is death. ' ' Rom. 8:6. * * She that liveth in pleasure is dead 
while she liveth. ' ' 1 Tim. 5:6. * ^ Thou hast a name that 
thou livest and art dead." Rev. 3: 1. Jude speaks of some 
people ^Hwice dead, plucked up by the roots." Jude 12. 
** Arise from the dead, and Christ shall give thee light." 
Eph. 5:14. 

These scriptures with many more clearly overthrow the 
doctrine that the death of the soul incurred by sin, is ex- 
clusively applied to the state of the sinner beyond the judg- 
ment. The whole unregenerated world are in this life dead, 
abiding in death. The present dead state of the sinner is 
the result of sin, its wages. If he fails to repent and obtain 
spiritual life in this world through Jesus Christ, he will con- 
tinue in the same state of death in the eternal world tliat 
now is his sad condition. 

2. The death of the soul incurred by sin is not a cessation 
of its conscious existence or being. That this death is the 
opposite of conscious suffering, I shall prove to be utterly 
false. In giving the Scriptural meaning of the term death 



532 THE CLEANSING OF THE SANCTUARY. 

as applied to the sinner both in this world and that which 
IS to come, Webster defines it thus: (1)^ "Separation or 
alienation of the sonl from God; a being under the domin- 
ion of sin, and destitute of grace and divine life; called 
spiritual death." (2) "Perpetual separation from God, 
and eternal torments ; called the second death. ' ' The death 
of the soul incurred by sin, is not a cessation of its conscious 
being, but an alienation from God, from his approving smile 
and favor, which is the normal sphere of the soul's happi- 
ness. A state where the soul is cut off from union with God, 
where it no longer partakes of his divine life. This is the 
wages of sin. 

'We have clearly proved that the death of the soul— the 
wages of sin— is a present condition. Every sinner is de- 
clared in the Bible to be dead. Not less than one hundred 
clear texts prove this fact. The same state of death he is 
now in will be his eternal state. But is the dead sinner un- 
conscious f Is he blotted out of existence'? Is he annihilated? 
No ; he lives among us. He has an existence. His soul is 
also conscious. It is the volitional part of his being. It sins, 
and condemnation rests upon it. It is sensitive toward God. 
"Dead while she liveth." 1 Tim. 5:6. 

While the Bible declares that the sinner is now dead 
(some of them, religious professors "who have a name 
to live and are dead/^ "twice dead"), yet he passes 
through conscious suffering, suffers remorse of conscience, 
suffers the guilt of his crime. This is the present experience 
of tens of thousands. Just so in the eternal world. As soon 
as a man sins, he, like Paul, dies. Eom. 7: 9. As long as he 
continues in sin he "abideth in death." If such refuse to 
come to Christ, "that they might have life," they will die 
and go into the eternal world dead, dead in sin. In this 
world they have a chance of life. But once they pass into 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 533 

eternity, all chance is forever cut off, and they are doomed 
to suffer an eternal separation from God. Doomed to 
abide in the same state of death they now are in. But as 
t£ey have a conscious existence now, and suffer under the 
guilt of a defiled conscience, so will they in the future suffer 
the torments of a guilty conscience forever, while they eter- 
nally are separated from God— dead. 

But can a dead man stiU exist and suffer? Yes, all sin- 
ners are now dead men. Gen. 2 : 15-17 ; Isa. 59 : 1, 2 ; Rom. 
5:12; Jas. 1:14, 15; Rom. 7:9; Eph. 2:1; Eph. 2:5. Col. 
2 : 13 ; 1 John 3 : 14 ; Rom. 8 : 6 ; 1 Tim. 5:6; Rev. 3:1; Jude 
12 ; Eph. 5 : 14 ; John 5 : 24, 25. And they have a conscious 
existence. They also suffer the torments of a guilty con- 
science. See Gen. 4 : 8-13 ; 1 Sam. 28 : 15 ; Mat. 27 : 3-5 ; John 
8 : 9. This will be true of them in the eternal world, as well 
as here ; and adds not a feather 's weight of evidence against 
the Bible doctrine of everlasting punishment. The tor- 
ments of the guilty in the lake of fire is termed ' ' the second 
death," and that torment will last forever and ever. Rev. 
21:8; Rev. 20:10. 

Sixth. The folloiving scriptures prove that the ungodly 
will be blotted out of existence: "Fret not thyself because 
of evil doers, neither be thou envious against the workers 
of iniquity. For they shall soon be cut down like the grass, 
and wither as the green herb. For yet a little while, and the 
wicked shall not be: yea, thou shalt diligently consider his 
place, and it shall not be. I have seen the wicked in great 
power, and spreading himself like a green bay-tree. Yet 
he passed away, and, lo, he was not : yea, I sought him, but 
he could not be found. ' ' Psa. 37 : 1, 2, 10, 35, 3G. ' ' For as ye 
have drunk upon my holy mountain, so shall all the heathen 
drink continually, yea, they shall drink, and they shall 
swallow down, and they shall be as though they had not 
been." Obad. 16. 



534 THE CLEANSING OF THE SANCTUABY. 

That these scriptures prove the above proposition, is false. 
No such a thing is even hinted at. The above statement is 
as baseless as the shadow of a dream. Before these texts 
could be wrested in defense of the annihilation theory, ma- 
terialists will have to prove that they apply to the state of 
man beyond the resurrection. This they can not do. Let us 
briefly consider each one. In the first we are commanded 
not to fret because of evil doers, nor be envious at them; 
for the Psalmist assures us that they will soon be cut 
down like the grass. Does he refer to their state beyond the 
resurrection at the last day? Never. He is speaking of 
death. 

^'For he knoweth our frame; he remembereth that we are 
dust. As for man, his days are as grass : as a flower of the 
field, so he flourisheth. For the wind passeth over it, and 
it is gone; and the place thereof shall know it no more.'' 
Psa. 103 : 14-16. ' ' Man that is born of a woman is of few 
days, and full of trouble. He cometh forth like a flower, 
and is cut down : he fleeth also as a shadow, and continueth 
not. ' ' Job 14 : 1, 2. Man that is born of a woman ^ ' is dust, ' ' 
he is ''of few days," his days are "like grass"; namely, 
"soon cut down." This speaks of the shortness of life. 
Evil doers and workers of iniquity may prosper, but their 
prosperity lasts but a few short years. They are soon cut 
down by death and go hence. Does that overthrow the doc- 
trine of eternal punishment! It has no bearing on the sub- 
ject. 

' ' Yet a little while, and the wicked shall not be. " "I have 
seen the wicked in great power, and spreading himself like 
a green bay-tree," says the Psalmist, "yet he passed away, 
and, lo, he was not. ' ' And the prophet adds that he is " as 
though he had not been. ' ' David says, after the wicked man 
passed away, he sought him, "but he could not be found." 



a:HE FINAL. AND ETERNAL DOOM OF .THE BEAST. 535 

When he diligently considered his place, it was not. What 
weight have these poetical sayings of the Psalmist against 
the everlasting torment of the wicked in hell? None what- 
ever. They have no bearing on the subject. David was 
speaking of the folly of wickedness. He testified how he 
had seen wicked men make a great display in the earth and 
spread themselves like a green bay-tree, but they soon 
passed away, and were not. Death cut them down in the 
midst of their great honor and prosperity, and they were no 
more seen upon earth. They soon passed out of people's 
memory, and were as though they had not been. Their 
place in earth's circles and societies, in the hearts and minds 
of the people, could not be found. 

We all have seen the same thing, men who for a time 
swept to the height of worldly honor, and drank to the full 
of worldly applause— they were very popular in the peo- 
ple's minds, and had a place in their hearts and affections. 
Thus, like a green bay-tree, they spread themselves. But in 
a few years, death cut them off, and they passed away. They 
were no more. Soon the memory of them is almost for- 
gotten. They lose their place in the affections of the peo- 
ple. They are as though they had not been. Take, for ex- 
ample. Napoleon, or Alexander the Great. These are but 
two examples in thousands. Their place in worldly honor 
is no more. 

This is precisely what the Psalmist and prophet teaches 
m the texts above quoted. To apply them to eternity be- 
yond the judgment, as expressing the state of the ungodly, 
is ignorance and folly. It is wresting Scripture out of its 
true meaning, and applying it elsewhere. Such are the ab- 
surd wrestings of Scripture to sustain false doctrine, re- 
sorted to by Adventists and all no-soulists. May God 
awaken their sleeping souls, ere they awaken in hell, to find 



536 THE CLEANSING OF THE SANCTUAEY. 

tlieir punishment just what the Bible declares— eternal dam- 
nation. 

Similar texts as the above quoted refer directly to death 
and the grave. "As the cloud is consumed and vanisheth 
away : so he that goeth down to the grave shall come up no 
more. He shall return no more to his house, neither shall 
his place know him any more. ' ' Job 7 : 9, 10. 

Seventh. The ivicked shall be burned up root and branch. 
Proof— "For, behold, the day cometh, that shall burn as an 
oven ; and all the proud, yea, and all that do wickedly, shall 
be stubble: and the day that cometh shall burn them up, 
saith the Lord of hosts, that it shall leave them neither root 
nor branch. ' ' Mai. 4 : 1. 

Before this text can be made to prove the future annihila- 
tion of the wicked, two positions will have to be sustained. 
First, that this text applies to the state of the ungodly be- 
yond the judgment. Second, that it is not metaphorical 
language. Neither of these positions can be sustained. This 
I shall clearly prove. 

1. It does not apply to the state of the wdcked in the eter- 
nal world. This great day that was to burn up the proud 
and them that do wickedly, was to be ushered in by the com- 
ing of Elijah the prophet. "Behold, I will send you Elijah 
the prophet before the coming of the great and dreadful 
day of the Lord : and. he shall turn the heart of the fathers 
to the children, and the heart of the children to their fathers, 
lest I come and smite the earth with a curse. ' ' ver. 5, 6. 

When did this reach a fulfilment! "But the angel said 
unto him, Fear not, Zacharias : for thy prayer is heard ; and 
thy wife Elizabeth shall bear thee a son, and thou shalt 
call his name John. And thou shalt have joy and gladness ; 
and many shall rejoice at his birth. For he shall be great 
in the sight of the Lord, and shall drink neither wine nor 



1 



The i^inal and eternal doom oe t^he beast. 537 

strong drink; and he shall be filled with the Holy Ghost, 
even from his mother's womb. And many of the children of 
Israel shall he turn to the Lord their God. And he shall 
go before him in the spirit and power of Elias, to turn the 
hearts of the fathers to the children, and the disobedient to 
the wisdom of the just; to make ready a people prepared 
for the Lord. ' ' Luke 1 : 13-17. 

''For all the prophets and the law prophesied until John. 
And if ye will receive it, this is Elias, which was for 
to come." Mat. 11:13, 14. "And his disciples asked him, 
saying. Why then say the scribes that Elias must first comeY 
and Jesus answered and said unto them, Elias truly shall 
first come, and restore all things. But I say unto you. That 
Elias is come already, and they knew him not, but have 
done unto him whatsoever they listed. Likewise shall also 
the Son of man sutfer of them. Then the disciples under- 
stood that he spake unto them of John the Baptist." Mat. 
17:10-13. 

John the Baptist was the Elias who was the harbinger of 
that great and dreadful day of the Lord, that day of fire. 
But what day did John usher in! The gospel day, the pres- 
ent day of fire and grace. John's twilight gave way to the 
"Sun of righteousness," who arose "with healing in his 
wings. ' ' Mai. 4 : 2. The whole of the fourth chapter of Mal- 
achi is a clear prediction of the coming of Christ in his first 
advent, and the work of his redeeming grace. While it was 
a glorious day thus ushered in, yet it was a dreadful day 
for the ungodly. Take for example the awful calamity 
which befell the Jews because they rejected the Messiah. 

But do other prophecies point forward to Christ's first 
coming as ushering in a day of fire, a day to burn as an 
oven? Thus saith the Lord: "Behold, I will send my 
messenger, and he shall prepare the way before me : and the 



538 THE CLEANSING OF THE SANCTUAB^. 

Lord, whom ye seek, shall suddenly come to his temple, even 
the messenger of the covenant, whom ye delight in : behold, 
he shall come, saith the Lord of hosts. But who may abide 
the day of his coming ? and who shall stand when he appear- 
eth ^ for he is like a refiner 's fire, and like fullers ' soap : and 
he shall sit as a refiner and purifier of silver : and he shall 
purify the sons of Levi, and purge them as gold and silver, 
that they may offer unto the Lord an offering in righteous- 
ness. Then shall the offering of Judah and Jerusalem be 
pleasant unto the Lord, as in the days of old, and as in 
former years. And I will come near to you to judgment; and 
I will be a swift witness against the sorcerers, and against the 
adulterers, and against false swearers, and against those 
that oppress the hireling in his wages, the widow, and the 
fatherless, and that turn aside the stranger from his right, 
and fear not me, saith the Lord of hosts. For I am the Lord, 
I change not ; therefore ye sons of Jacob are not consumed. ^ ' 
Mai. 3: 1-6. ''For every battle of the warrior is with con- 
fused noise, and garments rolled in blood ; but this shall be 
with burning and fuel of fire. For unto us a child is bom, 
unto us a son is given : and the government shall be upon his 
shoulder: and his name shall be called Wonderful, Coun- 
selor, The Mighty Grod, The Everlasting Father, The 
Prince of Peace. Of the increase of his government and 
peace there shall be no end, upon the throne of David, and 
upon his kingdom, to order it, and to establish it with judg- 
ment and with justice from henceforth even forever. The 

zeal of the Lord of hosts will perform this. " Isa. 9 : 5-7. 
Both of these texts show that the first coming of Christ 

was with burning and fuel of fire. Let us turn to the fulfil- 
ment. ''And now also the ax is laid unto the root of the 
trees : therefore every tree which bringeth not forth good 
fruit is hewn down, and cast into the fire. I indeed baptize 



d:HE FINAL AND ETEBNAX. DOOM OF THE BEASO?. 539 

you with water unto repentance: but he that cometh after 
me is mightier than I, whose shoes I am not worthy to bear ; 
he shall baptize you with the Holy Ghost, and with fire." 
Mat. 3 : 10, 11. "I am come to send fire on the earth ; and 
what will I, if it be already kindled?" Luke 12: 49. This 
is not a day of literal fire, which literally burns up the 
wicked, but a day of Holy Spirit fire, a day when the flaming 
truth consumes the sinners, and burns up all the proud 
and wicked that would attempt to profess among God's peo- 
ple. Under the law, Moses' church was full of sinners. 
But under the gospel, Christ established and keeps a pure 
church by the fire of holiness and truth. 

The following scriptures shed light upon Malachi 4:1, 3, 
and show in what sense the wicked are burned into ashes. 
' ^ The sinners in Zion are afraid ; f earf ulness hath surprised 
the hypocrites. Who among us shall dwell with the devour- 
ing fire? who among us shall dwell with everlasting burn- 
ings ?" Isa. 33: 14. "And the prophets shall become wind, 
and the word is not in them : thus shall it be done unto them. 
Wherefore thus saith the Lord God of hosts. Because ye 
speak this word, behold, I will make my words in thy 
mouth fire, and this people wood, and it shall devour them. ' ' 
Jer. 5: 13, 14. "And I will turn my hand upon thee, and 
purely purge away thy dross, and take away all thy tin: 
and I will restore thy judges as at the first, and thy coun- 
selors as at the beginning; afterward thou shalt be called, 
The city of righteousness, the faithful city. Zion shall be 
redeemed with judgment, and her converts with righteous- 
ness. And the destruction of the transgressors and of the 
sinners shall be together, and they that forsake the Lord 
shall be consumed." Isa. 1:25-28. "And it shall come to 
pass, that he that is left in Zion, and he that remaineth 
in Jerusalem, shall be called holy, even every one that is 



O-iO THE CLEAXSI2s'G OF THE SAXCTUAEY. 

written among the living in Jerusalem : . when the Lord 
shall have washed away the filth of the daughters of Zion, 
and shall have purged the blood of JeiTisalem from the 
midst thereof by the spirit of judgment, and by the spirit 
of burning. And the Lord will create upon eveiy dwelling 
l^lace of mount Zion, and ujDon her assemblies, a cloud and 
smoke by day, and the shining of a flaming ^'e by night: 
for upon all the glory shall be a defense." Isa i: 3-5. 

Thank God for this day of fire. All the wicked are de- 
voured—consumed, from among the peojDle of God, and 
the church is kept pure. Instead of this text applying be- 
yond the judgment, where the righteous will be caught up 
to heaven and the wicked will be cast into hell, it sets forth 
the present work of the Holy Spirit and Word, in redeem- 
ing unto the Lord a pure and holy church or bride. 

2. The text is a metaphorical expression— figurative lan- 
guage— "All the proud, yea, and all that do wickedly, shall 
be stubble. * * This can not be taken literally, for surely no 
one believes that the wicked will be turned into literal stub- 
ble. The language is highly figurative. This fact complete- 
ly overthrows the doctrine of annihilation founded upon 
this text. Xo more will the people be turned into literal 
stubble and be literally burned up than they will be turned 
into literal wood, and literally devoured by God's Word (see 
Jer. 5 : 14) ; or the prophets turned into vrind literally. See 
Jer. 5: 13. So with all the twisting that men can do, the 
Bible still teaches that the wicked shall ' " depart into ever- 
lasting fire, ' ' and suffer an ' ' everlasting punishment. ' ' All 
false religionists will have their part in the lake of fire and 
brimstone. The beast ascended out of the bottomless pit^ 
is of hellish origin, and at last will be cast into perdition. 

''After these things I saw another angel come down from 
heaven, having great power; and the earth was lightened 



THE FINAL AND ETERNAL DOOM OF THE BEAST. 541 

with Ms glory. And he cried mightily with a strong voice, 
saying, Babylon the great is fallen, is fallen, and is become 
the habitation of devils, and the hold of every foul spirit, 
and a cage of every unclean and hateful bird. For all 
nations have drunk of the wine of the wrath of her for- 
nication, and the kings of the earth have committed forni- 
cation with her, and the merchants of the earth are waxed 
rich through the abundance of her delicacies. And I heard 
another voice from heaven, saying, Come out of her, my 
people, that ye be not partakers of her sins, and that ye 
receive not of her plagues. For her sins have reached 
unto heaven, and God hath remembered her iniquities. Re- 
ward her even as she rewarded you, and double unto her 
double according to her works: in the cup which she hath 
filled fill to her double. How much she hath glorified her- 
self, and lived deliciously, so much torment and sorrow 
give her : for she saith in her heart, I sit a queen, and am 
no widow, and shall see no sorrow. Therefore shall her 
plagues come in one day, death, and mourning, and famine ; 
and she shall be utterly burned with fire : for strong is the 
Lord God who judgeth her." Rev. 18: 1-8. 



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